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Literatura académica sobre el tema "Immortality (Philosophy) Faith and reason Philosophy and religion"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 1 de febrero de 2022

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Artículos de revistas sobre el tema "Immortality (Philosophy) Faith and reason Philosophy and religion"

Scheler, Max y Petro Gusak. "Religion and philosophy". Ukrainian Religious Studies, n.º 80 (13 de diciembre de 2016): 100–107. http://dx.doi.org/10.32420/2016.80.728.

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The views of the philosophers and theologians diverge and disagree on the issues whether or not the objects of religious faith: the existence and essence of God, the immortality of the soul and similar content, as well as the extent to which the belief and assertion of the existence of those objects can be objects of philosophical knowledge. It can be stated that, in contrast to the teachings that reigned in minds from the XIII and the end of the XVIII century, the 19th century gave birth to an almost immense number of "positions" to the above-mentioned issues, which did not go beyond the scope of their adoption in narrower circles of scientific schools. These "positions" to this day are mutually fighting, without the prospect of winning any of them.

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Zuckert, Rachel. "Hidden Antinomies of Practical Reason, and Kant’s Religion of Hope". Kant Yearbook 10, n.º 1 (4 de octubre de 2018): 199–217. http://dx.doi.org/10.1515/kantyb-2018-0010.

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AbstractIn the Critique of Practical Reason, Kant argues that morality obliges us to believe in the immortality of the soul and the existence of God. I argue, however, that in two late essays – “The End of All Things” and “On the Miscarriage of all Philosophical Trials in Theodicy” – Kant provides moral counterarguments to that position: these beliefs undermine moral agency by giving rise to fanaticism or fatalism. Thus, I propose, the Kantian position on the justification of religious belief is ultimately antinomial. One ought, moreover, to understand Kant’s considered position concerning the immortality of the soul and the existence of God to be similar to that he proposes concerning the theoretical ideas of reason in the Appendix to the Dialectic of the Critique of Pure Reason: they are necessary as regulative ideas guiding moral action, not endorsed or even postulated as propositions. In other words, they are subject matters not of belief, but of hope.

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Stevenson, Leslie. "Opinion, Belief or Faith, and Knowledge". Kantian Review 7 (marzo de 2003): 72–101. http://dx.doi.org/10.1017/s1369415400001746.

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Kant famously said he 'had to deny knowledge (Wissen) in order to make room for faith (Glaube)’ (B xxx). But what exactly was his conception of Glaube, and how does it fit into his epistemology? In the first Critique it is not until the concluding Method section that he explicitly addresses these issues. In the Canon of Pure Reason he lists three questions that sum up ‘all interest of my reason’: What can I know? What should I do? What may I hope? (A 805/B 833). Kant here put hope on the agenda of philosophy. In his essays on history he argued that we can hope for secular progress in the development of human culture; but in his moral and religious philosophy he was also concerned with eschatological hopes that we can perfect our characters in a life after death, and that the moral governor of the universe will ensure that happiness is eventually proportionate to virtue. About immortality and the existence of God, his constant refrain is that we can have only a practical kind of faith (Glaube).

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Buijs, Joseph. "RELIGION AND PHILOSOPHY IN MAIMONIDES, AVERROES, AND AQUINAS". Medieval Encounters 8, n.º 2-3 (2002): 160–83. http://dx.doi.org/10.1163/15700670260497033.

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AbstractOn the problem of religion and philosophy, there are a number of points in common among Maimonides, Averroes, and Aquinas. They all attempt to incorporate Aristotelian philosophy into their respective religious framework and thus link faith closely to reason, to the rational justification offered by philosophy. Nevertheless, on the precise relationship between religion and philosophy, between faith and reason, Maimonides differs significantly from both Averroes and Aquinas. His approach is shown to be less rational than that of Averroes and yet more rational than that of Aquinas. Maimonides' approach is distinctive among his medieval counterparts and of interest to the contemporary debate concerning religion and science.

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ZAMULINSKI, BRIAN. "Reconciling reason and religion: a response to Peels". Religious Studies 46, n.º 1 (20 de enero de 2010): 109–13. http://dx.doi.org/10.1017/s0034412509990205.

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AbstractIn ‘The ethics of belief and Christian faith as commitment to assumptions’, Rik Peels attacks the views that I advanced in ‘Christianity and the ethics of belief’. Here, I rebut his criticisms of the claim that it is wrong to believe without sufficient evidence, of the contention that Christians are committed to that claim, and of the notion of that faith is not belief but commitment to assumptions in the hope of salvation. My original conclusions still stand.

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Ellis, Addison. "The Internality of Moral Faith in Kant’s Religion". Kant Yearbook 10, n.º 1 (4 de octubre de 2018): 1–17. http://dx.doi.org/10.1515/kantyb-2018-0001.

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AbstractWood (1970) convincingly argues that Kant’s notion of moral faith is a response to a “dialectical perplexity” or antinomy. Specifically, moral faith is a response to the threat of moral despair. In line with this suggestion, I make the case that moral faith is the resolution of a crisis about how to go on with one’s life in the face of the threat of moral despair. If this is right, then we have a potential solution to two related anxieties: (1) why the matter of our moral faith or despair deserves to be a topic of practical philosophy instead of empirical psychology, and (2) how despair could be a real threat even though Kant holds that rational beings could never truly lack faith. But, to fully see how these concerns can be answered, we must go beyond Wood’s initial analysis. I first argue that Kant’s philosophy suggests two kinds of moral faith: external and internal. I then argue that internal moral faith is analogous to self-contentment (Selbstzufriedenheit) in the second Critique’s practical antinomy. Together, these arguments suggest that moral faith is a response to a real threat of moral despair, and that both dialectically require one another within practical reason.

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Tsepeleva, Nadezhda V. "Apophaticism of the Christian Faith". Study of Religion, n.º 4 (2020): 102–7. http://dx.doi.org/10.22250/2072-8662.2020.4.102-107.

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. The article examines the traditional philosophy problem of reason and faith, which has two aspects regarding the subject of knowledge. This problem is revealed in the context of the patristic Christian tradition, since the traditional approach in philosophy connects the study of this problem in the course of philosophy only with the West European medieval tradition. Hence the understanding of this problem, ending with the opposition of reason and faith, which, in the end, is enshrined in the philosophy of I. Kant. The author of the article compares the conceptual approach of Western European philosophy to the problem of reason and faith and Russian religious tradition. In Russian religious philosophy of the 19th – 20th centuries the problem of reason and faith was solved on the basis of the idea of integral knowledge, which, as we know, presupposes not a juxtaposition of faith and knowledge, but a harmonious combination of religion, science and philosophy. We believe that the idea of integral knowledge has developed in Russian religious philosophy also under the influence of Western European philosophy, and more precisely, under the influence of European rationalism, as an alternative to the strict separation of religion and science. The article shows that the theory of whole knowledge is not consistent with the patristic Christian tradition. The patristic tradition speaks of “knowledge-ignorance”, it contrasts the conceptual theology and contemplation, dogmas, and experience of indescribable secrets. In conclusion, the author concludes that the opposite of reason and faith, but on a completely different methodological basis. This allows the author to talk about the apophaticism of the Christian faith in the patristic tradition.

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Hutton, Sarah. "Philosophy, Religion, and Heterodoxy in the Philosophy of Henry More, Ralph Cudworth, and Anne Conway". Church History and Religious Culture 100, n.º 2-3 (3 de septiembre de 2020): 157–71. http://dx.doi.org/10.1163/18712428-10002002.

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Abstract Philosophers who hold the compatibility of reason and faith, are vulnerable to the charge of opening the way to atheism and heterodoxy. This danger was particularly acute when, in the wake of Cartesianism, the philosophy of Spinoza and Hobbes necessitated a resetting of the relationship of philosophy with religion. My paper discusses three English philosophers who illustrate the difficulties for the philosophical defence for religion: Henry More, Ralph Cudworth, and Anne Conway, for all of whom philosophical and religious truth were deeply intertwined. But each of them also subscribed to heterodox religious beliefs. This raises questions of whether there is a direct the relationship between their philosophy and religious heterodoxy—whether they exemplify the charge that philosophy undermines religion, or indeed whether their defence of religion was a cover for heterodoxy.

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Markham, Ian. "Faith and Reason: Reflections on MacIntyre's ‘Tradition-constituted Enquiry’". Religious Studies 27, n.º 2 (junio de 1991): 259–67. http://dx.doi.org/10.1017/s0034412500020886.

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The problem at the heart of the faith/reason relationship can be set out as follows. Faith implies total commitment whilst reason requires a certain detachment. One cannot be totally committed yet rationally detached at the same time. Therefore faith and reason are two mutually exclusive approaches to religion. Alasdair MacIntyre in Whose Justice? Which Rationality? has offered a very interesting perspective on this problem. He has argued, albeit indirectly, that this faith/reason question is a modern problem generated by a certain set of liberal and relativist presuppositions. This paper will summarize Maclntyre's contribution to the discussion, and then point to some of the inadequacies of his account. I will be arguing that commitment to a tradition is largely justified by internal explanations for disagreement. Faith seems to need an intolerant explanation for different traditions. Therefore, MacIntyre is, in fact, handling liberalized forms of the traditions. By tackling MacIntyre's work from the faith/reason angle, I hope to show certain more fundamental problems with his work.

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Bugajak, Grzegorz. "“REASON AND FAITH”. THE PROBLEM OF THE SEPARATION OF DISCIPLINES". Studia Philosophiae Christianae 56, S2 (31 de diciembre de 2020): 137–55. http://dx.doi.org/10.21697/spch.2020.56.s2.07.

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The paper maintains and reinforces a viewpoint that science and religion (theology) are methodologically and epistemologically independent. However, it also suggests that this independence can be overcome if a “third party” is taken into account, that is – philosophy. Such a possibility seems to follow from the thesis of incommensurability and the thesis of underdetermination formulated and analysed in the current philosophy of science.

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Tesis sobre el tema "Immortality (Philosophy) Faith and reason Philosophy and religion"

Nowén, Lars Fredrik. "The battle between reason and faith and the longing not to die an exegetical and thematic look at Miguel de Unamuno's book, The tragic sense of life /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Perez, Celestino. "Juergen Habermas and Pope John Paul II on faith, reason, and politics in the modern world". [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3319921.

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Thesis (Ph.D.)--Indiana University, Dept. of Political Science, 2008.
Title from PDF t.p. (viewed on May 11, 2009). Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3302. Adviser: Jeffrey C. Isaac.

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Early, Christian E. "Beyond faith and reason : the consequences of Alasdair MacIntyre's conception of tradition-constituted rationality for philosophy of religion". Thesis, Oxford Centre for Mission Studies, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421093.

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Vallier, Kevin. "Liberal Politics and Public Faith: A Philosophical Reconciliation". Diss., The University of Arizona, 2011. http://hdl.handle.net/10150/201493.

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Political philosophers widely assume that public reason liberalism is hostile to religious contributions to liberal politics. My dissertation argues that this assumption is a mistake. Properly understood, public reason liberalism does not privilege religious or secular reasoning; a compelling conception of public reason liberalism can balance the claims of secular citizens and citizens of faith. I develop a framework that can resolve the tensions between liberalism and faith not only at a theoretical level but in the practical matters of dialogue, public policy, institutional design and constitutional law.

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Poukhaev, Andrej. "Ludwig Wittgenstein and Hans Urs von Balthasar faith and reason in the postmodern age /". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Campelo, Rosana Delane. "A paixão da fé: uma análise a partir da obra Temor e tremor de Soren Kierkegaard". Universidade Católica de Pernambuco, 2018. http://tede2.unicap.br:8080/handle/tede/1003.

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Kierkegaard’s thinking is placed in the context of the philosophical critique of religion, which started with Hegel. Kierkegaard is opposed to the perspective of Hegel’s Philosophy of Religion, reducing Christianity to a system dominated by logic, as well as the union between religion and philosophy, where philosophical speculation justifies and explains faith in a rational manner. The problem of the relationship between reason and faith is the starting point for the defence of faith as passion. In the book Fear and Trembling, Kierkegaard analyses the essence of the Christian faith in the biblical passage of the sacrifice of Isaac, asked by God to Abraham, in Genesis 22. Faith is understood as a dimension of subjectivity and, for Kierkegaard, “subjectivity is truth”. Such truth is attained in interiority and must make sense in the individual's life. It is from this emphasis on interiority that the philosopher establishes the discussion of authenticity and its criticism of Christianity. The objective of this paper is to outline the essence of the Christian faith in Kierkegaard, the passion of faith, to deepen the reflection on the meaning of Christianity and being a Christian today – in face of the confusion and crisis of values in contemporary society, the religious mercantilism of the Christian faith, the inconsistencies of fundamentalism and religious intolerance – giving directions to the discussion of otherness and Christian faith nowadays.
O pensamento de Kierkegaard está inserido no contexto da crítica filosófica da religião iniciada com Hegel. Kierkegaard opõe-se à perspectiva da Filosofia da Religião de Hegel de redução do cristianismo a um sistema dominado pela lógica. Ele discorda igualmente da junção entre religião e filosofia, em que a especulação filosófica justifica e explica racionalmente a fé. O problema da relação entre a razão e a fé é o ponto de partida da defesa da fé como paixão. No livro Temor e Tremor, Kierkegaard analisa a essência da fé cristã na passagem bíblica da história do sacrifício de Isaac, solicitado por Deus a Abraão, em Gênesis 22. A fé é compreendida como dimensão da subjetividade, e para Kierkegaard a “subjetividade é a verdade”. Essa verdade é apropriada na interioridade e precisa fazer sentido na vida do indivíduo. É a partir dessa ênfase na interioridade que o filósofo estabelece a discussão sobre a autenticidade e fundamenta a sua crítica à cristandade. A perspectiva do presente trabalho é esboçar a essência da fé cristã em Kierkegaard, a paixão da fé, para o aprofundamento da reflexão sobre o significado do cristianismo e do ser cristão hoje – diante da confusão e crise de valores da sociedade contemporânea, do mercantilismo religioso da fé cristã, das incoerências do fundamentalismo e da intolerância religiosa –, apontando direções para a discussão sobre alteridade e fé cristã na contemporaneidade.

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Blomqvist, Ingrid. "Ångest i TV-soffan : en uppsats om människans existens". Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3876.

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Med hjälp av den fenomenologiska metoden visade det sig att fenomenet TV innehåller ångest. Programformen såpa serverar sina tittare en existentiell ångest. I sport bjuds tittaren på patologisk ångest. I ljuset av P. Tillichs existentiella ontologi (1977) framkom det att ångest beror på att samhället har fråntagit oss ödet och döden.

Uppsatsförfattaren har senare bytt efternamn till "Fredriksson".

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Hughes, Stuart. "Brother Lawrence of the Resurrection and Mindfulness in Buddhism : A comparison between the teachings and practices of Brother Lawrence and Ajahn Sumedho". Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-12138.

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This work will explore some of the possible relationships between the teachings and spiritual practices of two religious teachers – Brother Lawrence of the Resurrection and Ajahn Sumedho. Brother Lawrence was a Discalced Carmelite brother that lived in France during the 17th century. Ajahn Sumedho is a monk within the Thai Forest Tradition of Theravadan Buddhism, who currently lives in Hertfordshire, UK. This exploration will include even a description of their respective religious heritage, together with a short discussion of the value or shortcomings of the comparative method of research.

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Blomqvist, Ingrid. "Frihetens tecken : en uppsats om konflikten mellan två föreställningsvärldar ur ett religionsvetenskapligt perspektiv". Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3877.

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Temat för kursen är religion och förändring. Syftet är att undersöka hur religions- och samhällsförändringar påverkar varandra. Denna relation kan även vara ömsesidig. Denna uppsats är ett försök att belysa det komplexa fenomenet graffiti. Jag ska med denna litteraturstudie undersöka graffitimålarens belägenhet i samhället och religionens roll.

Uppsatsens syfte är att göra en deskriptiv beskrivning av två olika föreställningsvärldar samt att förklara och tolka det konfliktladdade mötet mellan dessa. Jag ämnar använda två olika teorier för att belysa samhällets struktur och människans existens. Med detta förfaringssätt vill jag uppnå en förståelse av orsaken till konflikten mellan samhällets- och ungdomarnas föreställningsvärld.

Hegels teori används som analysinstrument 1 för att belysa samhällets struktur och förklara varför samhället jagar ungdomar som utövar graffiti. I ljuset av analysinstrument 2 som utgörs av Karl Jaspers teori vill jag förklara varför ungdomar ritar graffiti trots motståndet från samhället. Jag ska även undersöka religionens roll i dessa två föreställningsvärldar.

Uppsatsförfattaren har senare bytt efternamn till "Fredriksson".

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Bergström, Madelene. "Ateismens utrymme i läroboken : en studie av läromedel för gymnasiet från 1960-talet fram till idag". Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-11578.

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Den här uppsatsen är en studie av läromedel från 1960-talet och fram till idag. Syftet med min uppsats är att undersöka hur ämnesområdet ateism tas upp samt i vilken omfattning man gör det i läroböcker från 1960-talet fram till idag. Det jag kommit fram till utifrån mina frågeställningar är följande: Av alla de läroböcker som jag tagit upp i undersökningen är det bara de två böckerna från 1960-talet som låter ateismen få ha en egen rubrik. I de böcker jag nämner från 70-talet och fram till 90-talet tycker jag att de kapitel som tar upp ateism har en viss negativ laddning i sitt uttryck. Religionslös, religionskritik och frågan: ”Finns Gud? Till skillnad från dessa böcker så har läroböckerna från 1990-talet och framåt kapitel, där man tar upp ateism, som har ett positivare uttryck. ”Livets mening”, ”Sökande efter en livskompass”, ”Livsåskådningar utan Gud” och ”Religioner och livsåskådningar”. Ateismen får även en negativ innerbörd när den förknippas så intimt med marxismen och därmed också med de hemskheter som gjorts i marxismens namn. Det kan bli svårt för elever att skilja på att ateismen inte är likställt med marxismen. Det är i princip bara i böckerna från 60- och 70-talen som det görs en åtskillnad mellan olika former av ateism. Den starka kopplingen till marxismen gör även att begreppet ateism ofta beskrivs ur ett historiskt perspektiv. De senare böckerna beskriver hur det ser ut för den enskilda människan vad det gäller troende och ateism. Man uttrycker här ateismen som ett aktuellt och meningsfullt valalternativ. Efter 1970-talets böcker blir det mindre viktigt att precisera olika former av ateism samt att ateismen får mindre utrymme, det skulle man kunna tolka som att ateismen blir mindre intressant som livsåskådning att lära ut. Genom min undersökning tycker jag att det växer fram en bild av att ateismen får ett allt mindre utrymme i läromedlen för gymnasieskolan. Detta tycks ske i två steg. I ett första steg kan man se att i böckerna efter 1970-talet faller preciseringarna av olika former av ateism bort. I ett andra steg faller den historiska beskrivningen av ateism bort i böckerna från 1990-talet fram till idag.

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Libros sobre el tema "Immortality (Philosophy) Faith and reason Philosophy and religion"

Unamuno y los protestantes liberales (1912): Sobre las fuentes de "Del sentimiento trágico de la vida". Madrid, España: Gredos, 1985.

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Del sentimiento trágico de la vida en los hombres y en los pueblos. Madrid: Alianza Editorial, 1986.

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Del sentimiento trágico de la vida en los hombres y en los pueblos. Madrid: Alianza Editorial, 1997.

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Unamuno, Miguel de. Tragic sense of life. New York: Barnes & Noble, 2006.

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Unamuno, Miguel de. Tragic sense of life. New York: Barnes & Noble, 2006.

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Tragic sense of life. New York: Barnes & Noble, 2006.

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Unamuno, Miguel de. Del sentimiento trágico de la vida. Madrid: Aguilar, 1987.

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Unamuno, Miguel de. Del sentimiento trágico de la vida: En los hombres y en los pueblos. Madrid: Biblioteca Nueva, 1999.

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Williams, Rowan. Theology and philosophy: Faith and reason. London: T & T Clark International, 2012.

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Reason to believe: Why faith makes sense. San Francisco: Ignatius Press, 2009.

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Capítulos de libros sobre el tema "Immortality (Philosophy) Faith and reason Philosophy and religion"

O’Grady, Paul. "Reason and Faith". En Aquinas's Philosophy of Religion, 54–86. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137312815_3.

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"Faith and reason". En Philosophy of Religion, 359–78. Routledge, 2002. http://dx.doi.org/10.4324/9780203007082-25.

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Bambrough, Renford y Roger Trigg. "Reason and Faith". En Religion and Philosophy, 23–44. Cambridge University Press, 1992. http://dx.doi.org/10.1017/cbo9780511563812.002.

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Stewart, David. "Faith and Reason". En Exploring the Philosophy of Religion, 209–61. Routledge, 2017. http://dx.doi.org/10.4324/9781351219860-6.

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Anderson, Pamela Sue. "Restoring Faith in Reason 1". En Re-visioning Gender in Philosophy of Religion, 113–37. Routledge, 2017. http://dx.doi.org/10.4324/9781315244204-6.

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"Tanabe Hajime and Buddhism for the Philosophy of Religion". En Faith and Reason in Continental and Japanese Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350092549.ch-008.

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"Tanabe Hajime and the Problems of the Philosophy of Religion". En Faith and Reason in Continental and Japanese Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350092549.ch-009.

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"Kant and the Problems of Religion: Practical Reason and Rational Faith". En Faith and Reason in Continental and Japanese Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350092549.ch-004.

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Obolevitch, Teresa. "Russian Academic Philosophy". En Faith and Science in Russian Religious Thought, 26–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198838173.003.0003.

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Chapter 3 is dedicated to the so-called academic philosophy which was a unique Russian phenomenon. Russian theological academies were the place of the development of philosophical investigations, including those connected with the question of the role of science for theology. The proponents of this way of philosophizing elaborated the interesting project of the so-called scientific and natural apologetics which enabled them to protect religion from atheist attacks. Academy professors interpreted particular scientific theories in the spirit of the reconciliation between faith and reason, which they broadcast, although that position often existed at the expense of not abiding by the competence of science and subordinating its facts to the unbending dogmas of Christianity.

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"From Faith and Reason to Fideism: Raymond Lull, Raimundus Sabundus and Michel de Montaigne". En Philosophy of Religion in the Renaissance, 1–20. Routledge, 2016. http://dx.doi.org/10.4324/9781315600406-1.

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