Online research in philosophy

Matthew’s account of the journey of the magi to Jesus has been employed in historical theology to articulate the relation between reason and faith in four different ways: i) reason and faith forming a unity; ii) reason cooperating with faith; iii) reason being the tool of faith; iv) reason being superseded by faith. The paper considers each of these categories in turn, and thus progressively separates the two terms. It demonstrates that “faith” and “reason” are equivocal concepts, and that their relationship is itself a key determinant of their nature. A plurality of forms of reasoning enables the journey to be completed, with each form providing a distinct contribution to a shared faith.

INTRODUCTION In considering the relation of faith and reason it is important to appreciate that the issue generally is viewed from the perspective of the ...

Matthew’s account of the journey of the magi to Jesus has been employed in historical theology to articulate the relation between reason and faith in four different ways: i) reason and faith forming a unity; ii) reason cooperating with faith; iii) reason being the tool of faith; iv) reason being superseded by faith. The paper considers each of these categories in turn, and thus progressively separates the two terms. It demonstrates that “faith” and “reason” are equivocal concepts, and that their relationship is itself a key determinant of their nature. A plurality of forms of reasoning enables the journey to be completed, with each form providing a distinct contribution to a shared faith.

The concept of faith is central in the philosophy of religion, and the concept of virtue is central in ethics. Both can be clarified by exploring their relationshipswith each other and their connection with conduct, reasons for action, and the good. One important question is whether faith is a virtue. Answering this requires at least a partial account of what constitutes faith and of what makes a characteristic a virtue. The answer also depends on whether we are speaking of religious faith or of faith in general, and on what “content” the faith in question has. This paper approaches the question by contrasting faith with faithfulness, connecting both with trust, and exploring conditions under which each may count as a virtue.

Machine generated contents note: Introduction 1 --1. The Nature of Paradox 11 --2. Faith and Paradox 23 --3. Faith and Paradox: Cases 33 --4. Faith, Hope, and Unbelief 49 --5. Faith, Dogma, and Fanaticism 61 --6. The Structure of Humor 81 --7. On Frivolity 93 --8. Humor and Faith 103 --Conclusion 115.

Introduction he eleventh chapter of Hebrews has been one of the most inspiring chapters of faith in the Bible throughout the history of Christianity. ...

Initial sketch of a concept of faith -- Facets of faith -- Faith and knowledge -- Faith and scientific knowledge -- Faith and morality -- Secular forms of faith -- Crises of faith -- My personal journey of faith.

Richard Swinburne argues that belief is a necessary but not sufficient condition for faith, and he also argues that, while faith is voluntary, belief is involuntary. This essay is concerned with the tension arising from the involuntary aspect of faith, the Christian doctrine that human beings have an obligation to exercise faith, and the moral claim that people are only responsible for actions where they have the ability to do otherwise. Put more concisely, the problem concerns the coherence of the following claims: (1) one cannot have faith, (2) one has an obligation to have faith, and (3) ought implies can. To solve this dilemma, I offer three solutions that I believe have the philosophical resources to demonstrate the consistency of these claims. Thus, I defend the claim that it is logically possible for a person to be culpable for an involuntary failure to have faith in God.