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Artykuły w czasopismach na temat „Fideism”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 lipca 2025

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1

PRITCHARD, DUNCAN. "QUASI-FIDEISM AND SCEPTICAL FIDEISM." Manuscrito 44, no. 4 (2021): 3–30. http://dx.doi.org/10.1590/0100-6045.2021.v44n4.dp.

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Coliva, Annalisa. "Against Quasi-Fideism." Religions 16, no. 3 (2025): 365. https://doi.org/10.3390/rel16030365.

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In a series of papers, Duncan Pritchard has argued that Wittgenstein’s remarks in On Certainty (OC) provide the foundation for a quasi-fideistic account of religious belief. This account seeks to navigate a middle path between evidentialism—the view that religious belief is rational only if supported by epistemic reasons—and fideism, which holds that religious belief cannot be rationally justified precisely because it is not grounded in epistemic reasons. Central to Pritchard’s quasi-fideism is a parity argument, which asserts that religious and non-religious beliefs are on equal footing. For

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3

Brenner, William. "Wittgensteinian Fideism?" Ars Disputandi 7, no. 1 (2007): 109–11. http://dx.doi.org/10.1080/15665399.2007.10819952.

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4

Smith, Nicholas. "How To Hang A Door: Picking Hinges for Quasi-Fideism." European Journal for Philosophy of Religion 13, no. 1 (2021): 51–82. http://dx.doi.org/10.24204/ejpr.v13i1.3059.

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Abstract: In the epistemology of the late Wittgenstein, a central place is given to the notion of the hinge: an arational commitment that provides a foundation of some sort for the rest of our beliefs. Quasi-fideism is an approach to the epistemology of religion that argues that religious belief is on an epistemic par with other sorts of belief inasmuch as religious and non-religious beliefs all rely on hinges. I consider in this paper what it takes to find the appropriate hinge for a quasi-fideist approach to the epistemology of religion.

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5

CARROLL, THOMAS D. "The traditions of fideism." Religious Studies 44, no. 1 (2008): 1–22. http://dx.doi.org/10.1017/s0034412507009250.

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AbstractPhilosophers and theologians acknowledge that ‘fideism’ is difficult to define but rarely agree on what the best characterization of the term is. In this article, I investigate the history of use of ‘fideism’ to explore why its meaning has been so contested and thus why it has not always been helpful for resolving philosophical problems. I trace the use of the term from its origins in French theology to its current uses in philosophy and theology, concluding that ‘fideism’ is helpful in resolving philosophical problems only when philosophers scrupulously acknowledge the tradition of us

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6

Grant, Colin. "Is Kai Nielsen becoming a Wittgensteinian fideist?" Studies in Religion/Sciences Religieuses 30, no. 3-4 (2001): 365–79. http://dx.doi.org/10.1177/000842980103000308.

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In his recourse to a later Wittgensteinian or postmodern social focus, Kai Nielsen relinquishes the analytic argument he once took to be supportive of his naturalistic outlook. This shift raises the question of how he can continue to demand rationality of theistic visions that he no longer expects for his own naturalistic outlook. Rather than a rational naturalism and a fideistic theism, what seems to be involved are two coherent visions that are seen to be rational by different people. If the visions are this basic and comprehensive, however, what we come to ultimately, it would seem, is a ba

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7

de Ridder, Jeroen. "Against Quasi-Fideism." Faith and Philosophy 36, no. 2 (2019): 223–43. http://dx.doi.org/10.5840/faithphil201951123.

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Duncan Pritchard has recently ventured to carve out a novel position in the epistemology of religious belief called quasi-fideism. Its core is an application of ideas from Wittgensteinian hinge epistemology to religious belief. Among its many advertised benefits are that it can do justice to two seemingly conflicting ideas about religious belief, to wit: (a) that it is, at least at some level, a matter of ungrounded faith, but also (b) that it can be epistemically rationally grounded. In this paper, I argue that quasi-fideism fails. Its central tenets either have unattractive consequences or a

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8

Moad, Edward Ryan. "Islamic Wittgensteinian Fideism?" European journal of analytic philosophy 18, no. 2 (2022): S4–28. http://dx.doi.org/10.31820/ejap.18.2.5.

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This paper examines recent deployments of Wittgenstein’s thought, by Mustafa (2018) and Asad (2020), in defense of the Islamic “traditionalism” of Ibn Taymiyyah and the Hanbali school. I will briefly summarize the key features of Wittgenstein’s thought crucial to this, and then examine their ramifications. I argue that Wittgenstein’s position actually undermines any claim to interpretive authority, whether of the “rationalist” or salafi “traditionalist” sort. Secondly, the approach to religious language most commonly associated with Wittgenstein—so-called “Wittgensteinian Fideism” may pose big

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9

Bagheri Noaparast, Zoheir. "God Unhinged? A Critique of Quasi-Fideism." Religions 16, no. 2 (2025): 186. https://doi.org/10.3390/rel16020186.

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Drawing on Wittgenstein’s On Certainty, Duncan Pritchard argues for a position he calls quasi-fideism. Quasi-Fideism is the view that hinge commitments such as “God exists” are exempt from rational scrutiny within the language game of religion. However, other religious beliefs, which are not part of the framework of hinge commitments, can be rationally assessed and evaluated. This view is to be contrasted with pure fideism, in which all aspects of religion are exempt from rational scrutiny. The success of quasi-fideism depends on demonstrating that “God exists” is, indeed, a hinge commitment.

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10

Schönbaumsfeld, Genia. "Wittgenstein and the 'Factorization Model' of Religious Belief." European Journal for Philosophy of Religion 6, no. 1 (2014): 93–110. http://dx.doi.org/10.24204/ejpr.v6i1.193.

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In the contemporary literature Wittgenstein has variously been labelled a fideist, a non-cognitivist and a relativist of sorts. The underlying motivation for these attributions seems to be the thought that the content of a belief can clearly be separated from the attitude taken towards it. Such a ‘factorization model’ which construes religious beliefs as consisting of two independent ‘factors’ – the belief’s content and the belief-attitude – appears to be behind the idea that one could, for example, have the religious attitude alone (fideism, non-cognitivism) or that religious content will rem

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11

Hwang Sul Joong. "Pyrrhonism and Modern Fideism." CHUL HAK SA SANG - Journal of Philosophical Ideas ll, no. 28 (2008): 243–89. http://dx.doi.org/10.15750/chss..28.200805.008.

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12

TILLEY, TERRENCE W. "INCOMMENSURABILITY, INTRATEXTUALITY, AND FIDEISM." Modern Theology 5, no. 2 (1989): 87–111. http://dx.doi.org/10.1111/j.1468-0025.1989.tb00185.x.

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13

Al-Azmeh, Aziz. "Orthodoxy and Hanbalite Fideism." Arabica 35, no. 3 (1988): 253–66. http://dx.doi.org/10.1163/157005888x00026.

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Ribeiro, Brian. "Skeptic-cum-Augur." Ancient Philosophy 43, no. 2 (2023): 503–15. http://dx.doi.org/10.5840/ancientphil202343228.

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In section 1 I present a case for understanding Cicero as a radical Academic skeptic, based on evidence from the Academica. In section 2 I offer an explanation of the concept of skeptical fideism and present a way to taxonomize various versions of the view. The material in sections 1 and 2 positions us to ask, was Cicero, the Academic augur, a sincere orthopraxic skeptical fideist? In section 3 I attempt to answer that question, beginning with an examination of De divinatione. Reading that work in a skeptical light, as I do, we are led to an impasse on our central question. However, in section

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15

Bogdanovski, Masan. "Skeptical fideism in Hume's Dialogues concerning natural religion." Theoria, Beograd 49, no. 4 (2006): 71–92. http://dx.doi.org/10.2298/theo0604071b.

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Despite the fact that Hume is rightfully considered to be an antireligious writer, the concluding Filo's speech in the Dialogues Concerning Natural Religion contains one of the most striking proclamations of Christian fideism in the history of religious thought. In this paper, by investigating Hume's account of the relationship between religious faith and pyrrhonism, and the principal affinities between fideism and philosophical skepticism, I attempt to explain how could this happen. Hume's personal standpoint, which is different than Filo's, may be reconstructed by careful examination of the

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16

Pritchard, Duncan. "Quasi-Fideism and Religious Conviction." European Journal for Philosophy of Religion 10, no. 3 (2018): 51–66. http://dx.doi.org/10.24204/ejpr.v10i3.2605.

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It is argued that standard accounts of the epistemology of religious commitmentfail to be properly sensitive to certain important features of the nature of religious conviction. Once one takes these features of religious conviction seriously, then it becomes clear that we are not to conceive of the epistemology of religious conviction along completely rational lines.But the moral to extract from this is not fideism, or even a more moderate proposal (such as reformed epistemology) that casts the epistemic standing of basic religious beliefs along nonrational lines. Rather, one needs to recognis

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17

Gall, Robert S. "Fideism or Faith in Doubt?" Philosophy Today 57, no. 4 (2013): 358–68. http://dx.doi.org/10.5840/philtoday201357430.

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18

Askew, Richard. "On fideism and Alvin Plantinga." International Journal for Philosophy of Religion 23, no. 1 (1988): 3–16. http://dx.doi.org/10.1007/bf00139084.

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19

Smith, Michael A. "Beyond Fideism and Anti-Rationalism: Some Reflections on Fides et Ratio." Logos: A Journal of Catholic Thought and Culture 4, no. 4 (2001): 112–21. http://dx.doi.org/10.1353/log.2001.0047.

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20

Djuric, Drago, and Sladjana Djuric. "Political beliefs, “catch-all” populism, and political fideism: The leader-centric propaganda model." Theoria, Beograd 66, no. 3 (2023): 141–56. http://dx.doi.org/10.2298/theo2303141d.

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In this paper, we will attempt to consider the issue of constructing and justifying political beliefs under the conditions of populist politics and authoritarian regimes. We will address the non-ideological nature of the so-called ?catch-all? populism, attempts to exclude the educated and intellectual elite from public political life, and the use of certain informal logical fallacies in the development of a populist propaganda model. We will also point out the similarities between religious and political propaganda. In this regard, we will try to interpret the leader-centric propaganda model f

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21

Miller, John N. "Fideism vs. Allegory in "Rappaccini's Daughter"." Nineteenth-Century Literature 46, no. 2 (1991): 223–44. http://dx.doi.org/10.2307/3045192.

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Miller, John N. "Fideism vs. Allegory in "Rappaccini's Daughter"." Nineteenth-Century Literature 46, no. 2 (1991): 223–44. http://dx.doi.org/10.1525/ncl.1991.46.2.99p0378q.

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23

Levchenko, Tetyana. "Rationalism and fideism in the discourse of Ukrainian Protestantism." Ukrainian Religious Studies, no. 91 (September 11, 2020): 151–72. http://dx.doi.org/10.32420/2020.91.2138.

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The article analyzes the forms of rationalism and fideism proposed by Ukrainian Protestant theologians at the beginning of the XXI century. It turns out that these forms of rationalism and fideism were made possible by overcoming the anti-intellectualism that was characteristic of Protestantism in Soviet times. The opposition of tendencies to rationalism and fideism is connected with the positioning of Ukrainian Protestants in the postmodern times. Proponents of de facto rationalism propose to reconstruct the modern religious worldview, re-synthesizing elements of liberal and fundamentalist co

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24

Peckel, Ariel. "Hume beyond Theism and Atheism." Hume Studies 49, no. 1 (2024): 9–33. http://dx.doi.org/10.1353/hms.2024.a924228.

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Abstract: This paper defends a rigorous reading of Hume’s critiques of arguments for the existence of God and of the belief in God against interpretations that endorse Humean theism, deism, and fideism. The latter include Donald Livingston’s theist reading, J. C. A. Gaskin’s “attenuated deism” reading, and Edward Kanterian’s “humble fideism” reading. I also examine whether Hume’s rejections of a positive theology commit him to agnosticism or atheism. My innovative challenge to such conclusions maintains that, while elements of both agnosticism and atheism are found in Hume, these denote, respe

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25

Labbé, Yves. "Kai Nielsen et D.Z. Phillips, Wittgensteinian Fideism ?" Revue des sciences religieuses, no. 81/2 (April 5, 2007): 273–75. http://dx.doi.org/10.4000/rsr.601.

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26

Ribeiro, Brian. "Skeptical Fideism in Cicero’s De Natura Deorum." Logos & Episteme 10, no. 1 (2019): 95–106. http://dx.doi.org/10.5840/logos-episteme20191017.

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27

Odell, D. W. "Young's Night Thoughts: Christian Rationalism or Fideism?" English Language Notes 43, no. 1 (2005): 48–59. http://dx.doi.org/10.1215/00138282-43.1.48.

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28

Fritz, Peter Joseph. "Speculative Realism and Theology - or, Faithless Fideism." Heythrop Journal 59, no. 2 (2018): 290–94. http://dx.doi.org/10.1111/heyj.12837.

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29

Tkacz, Michael W. "Faith, Science and the Error of Fideism." Logos: A Journal of Catholic Thought and Culture 5, no. 1 (2002): 139–55. http://dx.doi.org/10.1353/log.2002.0013.

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30

Radenović, Ljiljana, and Slaviša Kostić. "Religious hinge commitments: Developing Wittgensteinian quasi-fideism." Belgrade Philosophical Annual, no. 30 (2017): 235–56. http://dx.doi.org/10.5937/bpa1730235r.

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Drozdek, Adam. "Pierre-Daniel Huet: between Scepticism and Fideism." Rocznik Teologii Katolickiej 23 (2024): 31–46. https://doi.org/10.15290/rtk.2024.23.03.

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Pierre-Daniel Huet was an eighteenth century distinguished Catholic theologian whose posthumously published treatise on the feebleness of the human reason branded him as a sceptic whose views undermined Catholic theology. However, this treatise was written decades before his publication and should be viewed in the context of Huet’s works written and published before this treatise and after. When placed that way, his views on scepticism turn out to fit very well the Catholic dogmatics and have been meant to enhance it.

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32

Fadeeva, Yuliya. "Wittgenstein on Understanding Religious Beliefs." Wittgenstein-Studien 11, no. 1 (2020): 53–78. http://dx.doi.org/10.1515/witt-2020-0004.

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AbstractWittgenstein’s writings on religious and magical beliefs, especially the “Lectures on Religious Belief” and “Remarks on Frazer’s Golden Bough” are taken to imply semantic incommensurability and inaccessibility by the Wittgensteinian Fideism and, in part, the expressivist interpretation. According to these interpretations, religious and non-religious discourses are self-contained, closed, and not intertranslatable. Wittgenstein is taken to deny mutual understanding between believers and non-believers with respect to religious and magical discourse. I argue against such interpretations a

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33

Izvekova, Tatyana Fedorovna. "Issues of faith and knowledge in the research paradigm of German idealism." KANT 39, no. 2 (2021): 178–85. http://dx.doi.org/10.24923/2222-243x.2021-39.32.

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The purpose of study is the historical and philosophical analysis of the views of G. Fichte, F. Schelling and G. Hegel, dedicated to their solution of the problem of the relationship between faith and knowledge in the process of cognition, a problem that is equivalent in meaning to the fundamental problem of the relationship between being and non-being. It is shown for the first time that these German philosophers undertook various options for the transition from binary (isolationist) interpretations of the relationship between faith and knowledge – fideism and epistemism – to a more holistic

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34

Emel'yanov, Andrei Sergeevich. "Lenin and Meillassoux: Is Speculative Materialism Possible?" Философская мысль, no. 6 (June 2024): 13–24. http://dx.doi.org/10.25136/2409-8728.2024.6.70378.

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This article is focused on the compatibility of materialism and speculativism. The dialectical-materialistic philosophy of V.I. Lenin, presented in his work «Materialism and Empiriocriticism», is taken as the starting point of the study. Lenin’s position is compared with the philosophy of speculative materialism, presented by modern French philosopher Quentin Meillassoux, presented in the work «After Finitude: An Essay on the necessity of contingency». The author emphasizes that the programs of Meillassoux and Lenin are united by a common task – the fight against fideism in philosophy and scie

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35

Stoker, W. "De Rationaliteit van de Religieuze ervaring fideïsme en geloofsverantwoording." Verbum et Ecclesia 25, no. 2 (2004): 691–710. http://dx.doi.org/10.4102/ve.v25i2.294.

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This article defends the rational nature of the religious experience of Transcendence. This is done by replacing the notion of the intentionality of experience advocated in Husserl’s phenomenology by that of the trans-intentionality of experience suggested by authors like Schleiermacher, Levinas and Marion and by refuting the accusation of fideism levelled against this latter approach.

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36

Sellés, Juan Fernando. "¿Dirección o asociación entre alma y cuerpo? ¿Inmortalidad? Propuestas de algunos pensadores españoles." Colloquia, Academic Journal of Culture and Thought 1 (July 5, 2017): 63. http://dx.doi.org/10.31207/colloquia.v1i0.14.

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In this paper we study the following proposals on the relationship between the soul and body of these Spanish thinkers: the fideism of Unamuno, the amalgam of Ortega y Gasset, the totalizing vision of Zubiri, the mixture of Julian Marias, the corporatism of Lain Entralgo, the substantialism of Millán-Puelles and the real distinction of L. Polo.

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37

Helms, Eleanor. "The Objectivity of Faith: Kierkegaard's Critique of Fideism." Res Philosophica 90, no. 4 (2013): 439–60. http://dx.doi.org/10.11612/resphil.2013.90.4.1.

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Brown, Stuart. "Christian Averroism, Fideism and the ‘Two-fold Truth’." Royal Institute of Philosophy Lecture Series 25 (March 1989): 207–23. http://dx.doi.org/10.1017/s0957042x00011330.

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The man generally known as Averroes—Muhammad Ibn Ahmad (c. 1126–98)—was a Muslim scholar from southern Spain who came to be regarded as one of the great authorities on Aristotle's philosophy. Medieval and even later philosophers in the Scholastic tradition referred to him simply as ‘the Commentator’ just as they referred to Aristotle himself as ‘the Philosopher’. Averroes' authority as an expositor was never wholly unchallenged and, in a purely historical context, the term ‘Averroist’ should strictly be reserved for those Aristotelians who followed the interpretations of Averroes rather than t

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39

Sweet, William, and Colin O’Connell. "Empiricism, fideism and the nature of religious belief." Sophia 31, no. 3 (1992): 1–15. http://dx.doi.org/10.1007/bf02772483.

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Pris, Igor E. "On quasi-fideism and rationality of religious beliefs." Вестник Пермского университета. Философия. Психология. Социология, no. 4 (2023): 482–93. http://dx.doi.org/10.17072/2078-7898/2023-4-482-493.

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According to D. Pritchard’s quasi-fideism, fundamental religious beliefs are Wittgensteinian hinge propositions (beliefs). However, interpretation of the hinge propositions is not unambiguous. For Pritchard, they are «arational visceral commitments». For D. Moyal-Sharrock, they are animal certainties. For A. Coliva, they are rules having propositional content which plays the role of a norm. Our interpretation of hinge propositions is close to that of A. Coliva, except for a few important points. We rather agree with Wittgenstein’s liberal view of hinges. For us they are Wittgensteinian rules (

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41

Viertbauer, Klaus. "Jürgen Habermas on the Way to a Postmetaphysical Reading of Kierkegaard." European Journal for Philosophy of Religion 11, no. 4 (2019): 137. http://dx.doi.org/10.24204/ejpr.v11i4.3038.

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Habermas’s postmetaphysical reading of Kierkegaard is paradigmatic for his understanding of religion. It shows, why Habermas reduces religion to fideism. Therefore the paper reconstructs Habermas’s reception of Kierkegaard and compares it with the accounts of Dieter Henrich and Michael Theunissen. Furthermore it demonstrates how Habermas makes use of Kierkegaard’s dialectics of existence to formulate his postmetaphysical thesis of a cooperative venture.

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Cottrell, Jonathan. "Hume’s Answer to Bayle on the Vacuum." Archiv für Geschichte der Philosophie 101, no. 2 (2019): 205–36. http://dx.doi.org/10.1515/agph-2019-2003.

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Abstract Hume’s discussion of space in the Treatise addresses two main topics: divisibility and vacuum. It is widely recognized that his discussion of divisibility contains an answer to Bayle, whose Dictionary article “Zeno of Elea” presents arguments about divisibility as support for fideism. It is not so widely recognized that, elsewhere in the same article, Bayle presents arguments about vacuum as further support for fideism. This paper aims to show that Hume’s discussion of vacuum contains an answer to these vacuum-based fideistic arguments. Key to this answer is a distinction between two

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43

Braiterman, Zachary. "Fideism Redux: Emil Fackenheim and the State of Israel." Jewish Social Studies: History, Culture, and Society 4, no. 1 (1997): 105–20. http://dx.doi.org/10.2979/jss.1997.4.1.105.

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Crutcher, Timothy. "Wittgensteinian Fideism? By Kai Nielsen and D. Z. Phillips." Heythrop Journal 50, no. 3 (2009): 548–50. http://dx.doi.org/10.1111/j.1468-2265.2009.00484_35.x.

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LEWIS, KEVIN. "THE USE OF BLAKE AND THE RECOVERY OF FIDEISM." Journal of the American Academy of Religion LIV, no. 4 (1986): 741–60. http://dx.doi.org/10.1093/jaarel/liv.4.741.

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Kallenberg, Brad J. "Wittgensteinian Fideism? ? By Kai Nielsen and D. Z. Phillips." Modern Theology 23, no. 3 (2007): 469–71. http://dx.doi.org/10.1111/j.1468-0025.2007.00395.x.

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Harvey, Van A. "Wittgensteinian Fideism? ? By Kai Nielsen and D. Z. Phillips." Philosophical Investigations 30, no. 3 (2007): 319–23. http://dx.doi.org/10.1111/j.1467-9205.2007.00325_1.x.

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Kallenberg, Brad J. "Rethinking fideism through the lens of Wittgenstein’s engineering outlook." International Journal for Philosophy of Religion 71, no. 1 (2011): 55–73. http://dx.doi.org/10.1007/s11153-011-9327-0.

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Visala, Aku. "Olli-Pekka Vainio. Beyond Fideism: Negotiable Religious Identities. Ashgate, 2010." European Journal for Philosophy of Religion 4, no. 1 (2012): 265–70. http://dx.doi.org/10.24204/ejpr.v4i1.319.

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Talmor, Ezra. "God and Skepticism: A Study in Skepticism and Fideism (review)." Journal of the History of Philosophy 25, no. 2 (1987): 299–300. http://dx.doi.org/10.1353/hph.1987.0016.

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