Search results for 'Cabala and Christianity' (try it on Scholar)

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  1. Reasonableness Of Christianity (2010). The Reasonableness of Christianity and its Vindications. In S. J. Savonius-Wroth Paul Schuurman & Jonathen Walmsley (eds.), The Continuum Companion to Locke. Continuum.score: 80.0
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  2. Harvey J. Hames (2000). The Art of Conversion: Christianity and Kabbalah in the Thirteenth Century. Brill.score: 34.0
    This book discusses Ramon Llull (ca. 1232-1316), the Christian missionary, philosopher and mystic, his relations with Jewish contemporaries, and how he ...
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  3. Virgil B. Strohmeyer (1998). The Influence of the Armenian Language and Alphabet Upon the Development of the Renaissance's Perennial Philosophy, Biblical Hermeneutics, and Christian Kabbalism. Publishing House of the Nas Ra "Gitutyun".score: 27.0
     
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  4. Chaim Wirszubski (1989). Pico Della Mirandola's Encounter with Jewish Mysticism. Harvard University Press.score: 24.0
  5. Yiftach Fehige (2013). Sexual Diversity and Divine Creation: A Tightrope Walk Between Christianity and Science. Zygon 48 (1):35-59.score: 18.0
    Although modern societies have come to recognize diversity in human sexuality as simply part of nature, many Christian communities and thinkers still have considerable difficulties with related developments in politics, legislation, and science. In fact, homosexuality is a recurrent topic in the transdisciplinary encounter between Christianity and the sciences, an encounter that is otherwise rather “asexual.” I propose that the recent emergence of “Christianity and Science” as an academic field in its own right is an important part of (...)
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  6. Peter Forrest (2010). Spinozistic Pantheism, the Environment and Christianity. Sophia 49 (4):463-473.score: 18.0
    I am not a pantheist and I don’t believe that pantheism is consistent with Christianity. My preferred speculation is what I call the Swiss Cheese theory: we and our artefacts are the holes in God, the only Godless parts of reality. In this paper, I begin by considering a world rather like ours but without any beings capable of sin. Ignoring extraterrestrials and angels we could consider the world, say, 5 million years ago. Pantheism was, I say, true at (...)
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  7. Simone Weil (1957/1998). Intimations of Christianity Among the Ancient Greeks. Routledge.score: 18.0
    In Intimations of Christianity Among the Ancient Greeks , Simone Weil discusses precursors to Christian religious ideas which can be found in ancient Greek mythology, literature and philosophy. She looks at evidence of "Christian" feelings in Greek literature, notably in Electra, Orestes, and Antigone , and in the Iliad , going on to examine God in Plato, and divine love in creation, as seen by the ancient Greeks.
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  8. Andrew Collier (2001). Christianity and Marxism: A Philosophical Contribution to Their Reconciliation. Routledge.score: 18.0
    Christians and Marxists have co-operated in various forms of political work in recent decades, and, after earlier years of antagonism, thinkers on both sides have come to take the other seriously. The aim of this book is to get Christianity and Marxism to meet on terrain on which they might seem most opposed: their philosophical positions; and to do so without watering either down, but taking then full strength.
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  9. Xinzhong Yao (1996). Confucianism and Christianity: A Comparative Study of Jen and Agape. Distributed in the U.S. By International Specialized Bk. Services.score: 18.0
    The underlying idea presented in this book is that there are similarities as well as differences between Confucianism as Humanistic tradition and Christianity ...
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  10. Matthew Eric Engelke & Matt Tomlinson (eds.) (2006). The Limits of Meaning: Case Studies in the Anthropology of Christianity. Berghahn Books.score: 18.0
    Meaning, Anthropology, Christianity Matt Tomlinson & Matthew Engelke The Uses of Meaning As Stanley Tambiah once said, "the various ways 'meaning' is ...
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  11. Michel Henry (2003). I Am the Truth: Toward a Philosophy of Christianity. Stanford University Press.score: 18.0
    A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind (...)
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  12. Irene Oh (2010). Motherhood in Christianity and Islam: Critiques, Realities, and Possibilities. Journal of Religious Ethics 38 (4):638-653.score: 18.0
    Common experiences of mothering offer profound critiques of maternal ethical norms found in both Christianity and Islam. The familiar responsibilities of caring for children, assumed by the majority of Christian and Muslim women, provide the basis for reassessing sacrificial and selfless love, protesting unjust religious and political systems, and dismantling romanticized notions of childcare. As a distinctive category of women's experience, motherhood may offer valuable perspectives necessary for remedying injustices that afflict mothers and children in particular, as well as (...)
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  13. James Franklin (2004). Is Jensenism Compatible with Christianity? Quadrant 48 (12):30-31.score: 18.0
    A RECENT BIOGRAPHY of Marcus Loane, evangelical Anglican Archbishop of Sydney in the 1960s, records that as a student at Moore Theological College he would read during lectures to avoid having to listen to the liberal Principal. When you are committed to a closed system of thought, you can't be too careful when it comes to letting ideas in from the outside. But what about the ideas already inside? How does the Sydney Anglican interpretation of Christianity compare to what (...)
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  14. Christoph Benn & Adnan A. Hyder (2002). Equity and Resource Allocation in Health Care: Dialogue Between Islam and Christianity. Medicine, Health Care and Philosophy 5 (2):181-189.score: 18.0
    Inequities in health and health care are one of the greatest challenges facing the international community today. This problem raises serious questions for health care planners, politicians and ethicists alike. The major world religions can play an important role in this discussion. Therefore, interreligious dialogue on this topic between ethicists and health care professionals is of increasing relevance and urgency. This article gives an overview on the positions of Islam and Christianity on equity and the distribution of resources in (...)
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  15. Werner L. Gundersheimer (1963). Erasmus, Humanism, and the Christian Cabala. Journal of the Warburg and Courtauld Institutes 26 (1/2):38-52.score: 18.0
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  16. Laurens ten Kate (2008). Intimate Distance: Rethinking the Unthought God in Christianity. Sophia 47 (3):327-343.score: 18.0
    The work of the French philosopher Jean-Luc Nancy shares with the thinkers of the ‘theological turn in phenomenology’ the programmatic desire to place the ‘theological’, in the broad sense of rethinking the religious traditions in our secular time, back on the agenda of critical thought. Like those advocating a theological turn in phenomenology, Nancy’s deconstructive approach to philosophical analysis aims to develop a new sensibility for the other, for transcendence, conceptualized as the non-apparent in the realm of appearing phenomena. This (...)
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  17. Gianni Vattimo (2010). Christianity, Truth, and Weakening Faith: A Dialogue. Columbia University Press.score: 18.0
    Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural ...
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  18. Francisco de Lara López (2011). Heidegger and the Christianity of Saint Paul and Saint Agustin. [Spanish]. Eidos 7:28-46.score: 18.0
    Normal 0 21 false false false ES X-NONE X-NONE MicrosoftInternetExplorer4 The present text shows the sense of the interpretation of Saint Paul and Saint Augustine that Heidegger carry out in his early Freiburg lectures. Concretly, I will point out the reason why Heidegger recovers some aspects of the christianity for his philosophical project and also to show which are the concrete elements that Saint Paul’s Epistles and Saint Augustine’s Confessions contribute to him. In this way, we will be able (...)
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  19. Karen Armstrong (1993/2004). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.score: 18.0
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From classical (...)
     
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  20. Iulia Grad (2010). Two Paradigms of Faith. Martin Buber on Judaism and Christianity. Journal for the Study of Religions and Ideologies 6 (17):34-46.score: 18.0
    This paper attempts to analyze the place that Christianity occupies within the framework of Martin Buber’s thought and to present some of the arguments brought by Buber in order to support his conception regarding Christianity. There is a great number of books, articles and studies belonging to Buber that touch, on different levels, the topic proposed, nevertheless, the most significant for this paper is Buber’s book Two types of faith, intended as a comparative analysis of Judaism and (...). Buber’s perception on Christianity is characterized by the dualistic perspective that defines his whole philosophy. The two paradigms that represent the basis of Buber’s entire thought (the world of Thou and the world of It) are to be found at the basis of “the duality of faith” he postulates. Thus, the analysis will be carried on two different levels, which, however sometimes share common elements. (shrink)
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  21. Frans van Peperstraten (2009). Displacement or Composition? Lyotard and Nancy on the Trait d'Union Between Judaism and Christianity. International Journal for Philosophy of Religion 65 (1):29-46.score: 18.0
    In one of the essays in his recent book on Christianity, La déclosion (2005), Nancy discusses the relationship between Judaism and Christianity. Nancy opens this discussion with a reference to Lyotard’s book on this relationship: Un trait d’union (1993). Both Lyotard and Nancy examine a very early figure in the emergence of Christianity from Judaism—whereas Lyotard focuses on the epistles of Paul, Nancy reads the epistle of James. Lyotard concludes that the hyphen in the expression ‘Judeo-Christian’ actually (...)
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  22. Paulo Fernando Carneiro Andrade (2010). O Cristianismo diante dos Desafios da Globalização Econômica e Cultural (Christianity before the challenges of economic globalization and cultural) - DOI: 10.5752/P.2175-5841.2009v7n15p110. [REVIEW] Horizonte 7 (15):110-121.score: 18.0
    O presente artigo objetiva refletir sobre os impactos da globalização econômica na cultura contemporânea. O processo acelerado de transformação da cultura e das relações sociais distingue-se de outros processos de mudança estrutural porque as mudanças no campo da economia desde a década de 1980 provocaram uma grave crise cultural. O que mais caracteriza os novos tempos é a expansão do mercado que se torna omniabrangente e omnipresente, transformando as relações humanas em relações de mercado. Globalização neoliberal e a expansão do (...)
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  23. Ermelinda Ganem Fernandes, José Felipe Rodriguez de Sá & Matheus Gansohr (2013). Aterradora transcendência? Uma análise simbólica do Bafomé de Éliphas Lévi (Terrifying transcendence? A symbolic analysis of Eliphas Levi's Baphomet) - DOI: 10.5752/P.2175-5841.2013v11n31p1129. [REVIEW] Horizonte 11 (31):1129-1149.score: 18.0
    Bafomé, a mais duradoura criação do escritor Éliphas Lévi, é um ícone do universo esotérico: é a imagem “satânica” mais conhecida da história. Na tentativa de desvendar a sua rica composição simbólica, uma exegese iconográfica será conduzida por intermédio da psicologia analítica, fundada pelo psiquiatra suíço Carl Gustav Jung. As origens de Bafomé na alquimia, na cabala e no gnosticismo serão perscrutadas e os conceitos Junguianos do inconsciente coletivo e dos arquétipos irão, em grande parte, balizar a interpretação proposta (...)
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  24. Sandu Frunza (2010). Aspects of the Connection Between Judaism and Christianity in Franz Rosenzweig's Philosophy. Journal for the Study of Religions and Ideologies 6 (18):181-205.score: 18.0
    The novelty in Rosenzweig’s new ways of thinking lies in the fact that, unlike the traditional view, in his thought philosophy is the discipline containing a subjective element, whereas religion is more objective since it is founded on revelation. These complementary differences help the philosopher rethink Judaism and Jewish identity in the context of the spiritual crisis of the secularized Judaism of his time. Starting with the analysis of this reconstruction of philosophy, this text attempts to present a balanced perspective (...)
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  25. Thomas Henry Huxley (1931/1992). Agnosticism and Christianity, and Other Essays. Prometheus Books.score: 18.0
    Lectures on evolution -- On the physical basis of life -- Naturalism and supernaturalism -- The value of witness to the miraculous -- Agnosticism -- The Christian tradition in relation to Judaic Christianity -- Agnosticism and Christianity.
     
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  26. Michael S. Jones (2010). Carl E. Braaten, No Other Gospel! Christianity Among the World's Religions. Journal for the Study of Religions and Ideologies 3 (9):162-167.score: 18.0
    Carl E. Braaten, No Other Gospel! Christianity among the World's Religions Minneapolis, USA: Fortress Press, 1992. Paperback: 146 pp. including endnotes and index.
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  27. Søren Kierkegaard (2004). Training in Christianity. Vintage Books.score: 18.0
    Kierkegaard struck out against all forms of established order–including the established church–that work to make men complacent with themselves and thereby obscure their personal responsibility to encounter God. He considered Training in Christianity his most important book. It represented his effort to replace what he believed had become "an amiable, sentimental paganism" with authentic Christianity. Kierkegaard's challenge to live out the implications of Christianity in the most personal decisions of life will greatly appeal to readers today who (...)
     
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  28. Ioannis Kyriakakis (2012). Traditional African Religion, Cosmology and Christianity. Journal for the Study of Religions and Ideologies 11 (32):132-154.score: 18.0
    In this article I am applying the anthropological term of "cosmology" to the study of Christianity in order to place plural Christian settings under a wider methodological perspective. I am drawing on the findings of my fieldwork in Southwestern Ghana, where I met twelve different Christian denominations and five traditional healers operating in one village. I am sketching a concise image of the local Nzema cosmology and then I am launching an attempt to present its Christian equivalent. Informed by (...)
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  29. Michael Löwy (2010). Christianisme et politique en Amerique Latine: ou en est la Theologie de la Liberation? (Christianity and Politics in Latin America: where is the Theology of Liberation?) - DOI: 10.5752/P.2175-5841.2009v7n15p7. [REVIEW] Horizonte 7 (15):7-12.score: 18.0
    Christianisme et politique en Amerique Latine: ou en est la Theologie de la Liberation? (Christianity and Politics in Latin America: where is the Theology of Liberation?) - DOI: 10.5752/P.2175-5841.2009v7n15p7.
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  30. George Sylvester Morris (1975). Philosophy and Christianity: A Series of Lectures Delivered in New York, in 1883, on the Ely Foundation of the Union Theological Seminary. Regina Press.score: 18.0
    Religion and intelligence.--The philosophic theory of knowledge.--The absolute object of intelligence.--The Biblical theory of knowledge.--Biblical ontology: the absolute.--Biblical ontology: the world.--Biblical ontology: man.--Comparative philosophic content of Christianity.
     
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  31. Pedro Paulo Alves dos Santos (2010). “Kosmos Kai politheia”. Sobre as interpretações contemporâneas da'ação política' na perspectiva dos fenômenos gnósticos antigos. Dialogos com klauck, H.-j. 'The religious context of early christianity. A guide to graecoroman religions'. [REVIEW] Principia 1 (20):21-44.score: 18.0
    The Current research seeks the study of the identity relationships in the early Christianity starting from the reception of Elements of the Religious Hellenism. These confluences advents previously of the relationships with the Judaism of Diaspora, in Egito Ptolomaico (LXX. séc. IV a.C), they are consolidated with the formation geopolitics and religious person of the Expansion of the Christianity in Minor Asia, during IIo Century. Through the exhibition of ‘The Religious Context of Early Christianity’ (KLAUS, 2000) we (...)
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  32. Anita Strezova (2013). Overview on Iconophile and Iconoclastic Attitudes Toward Images in Early Christianity and Late Antiquity. Journal for the Study of Religions and Ideologies 12 (36):228-258.score: 18.0
    This study offers an overview of the opposing attitudes towards the image worship in the Early Christianity and the Late Antiquity. It shows that a dichotomy between creation and veneration of images on one side and iconoclastic tendencies on the other side persisted in the Christian tradition throughout the first seven centuries. While the representations of holy figures and holy events increased in number throughout theByzantine Empire, they led to a puritanical reaction by those who saw the practice of (...)
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  33. Steven M. Duncan, Theism and Christianity.score: 16.0
    In this essay, I investigate the implications for the discussion of theism in philosophy of religion for the beliefs of ordinary Christians and conclude that, in light of its historical development, those implications are minimal.
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  34. David Kim, Dan Fisher & David McCalman (2009). Modernism, Christianity, and Business Ethics: A Worldview Perspective. [REVIEW] Journal of Business Ethics 90 (1):115 - 121.score: 16.0
    Despite growing interest in examining the role of religion in business ethics, there is little consensus concerning the basis or standards of “good” or ethical behavior and the reasons behind them. This limits our ability to enhance ethical behavior in the workplace. We address this issue by examining worldviews as it relates to ethics research and practice. Our worldview forms the context within which we organize and build our understanding of reality. Given that much of our academic work as well (...)
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  35. Jiantao Ren (2010). A Sense of Awe: On the Differences Between Confucian Thought and Christianity. [REVIEW] Frontiers of Philosophy in China 5 (1):111-133.score: 16.0
    The fundamental importance of reverence is recognized by all major world cultures. Confucianism’s account of “The three things of which the sage is in awe” is seen in Chinese culture through the value placed on reverence. “The three things of which the sage is in awe” both manifests itself as an approach to value and is also an expression of practical ethical guidance. The essential aspect of reverence is a sincere and ethical outlook; accordingly it is a part of virtue (...)
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  36. Deborah Brown (2008). Gary Steiner. Descartes as a Moral Thinker: Christianity, Technology, Nihilism. JHP Book Series. Amherst, NY: Humanity Books, 2004. [REVIEW] Journal of the History of Philosophy 46 (1):173-175.score: 16.0
    Finding inspiration in Heidegger's lament, "In what soil do the roots of (Descartes's) tree of philosophy find their support?" (and not allowing that the tree might be hydroponic), Steiner proceeds to ground the "concrete content and absolute authority" of Descartes's moral principles in his Christian faith (13). Caught between the two, Descartes's thinking is pulled in opposing directions, towards the "earthly ethos" and its twin ideals of technological mastery over nature and the autonomy of reason, and the "angelic ideal"-a transcendent (...)
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  37. D. Miall Edwards (1932). Christianity and Philosophy. Edinburgh, T. & T. Clark.score: 16.0
    The function and method of philosophy.--The nature of religious experience.--Religion and philosophy: naturalism.--Religion and philosophical idealism.--The structure of the universe and the objectivity of values.--The christian conception of god.--The doctrine of the person of christ.--The doctrine of the trinity.
     
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  38. Mircea Leabu (2012). Christianity and Bioethics. Seeking Arguments for Stem Cell Research in Genesis. Journal for the Study of Religions and Ideologies 11 (31):72-87.score: 16.0
    Many Christian scholars, if not all of them, consider Genesis to be foundational texts of the Bible and the spring for all the other doctrines of the Scripture. Therefore, I'm considering the attempt to search and find arguments for cell therapy ethical issues in the fundamental text of Genesis as a challenging and educative task. Moreover, this could be the first step in analyzing the relationships between Christian religions and bioethics, in terms of finding reasonable decisions for ethical challenges, raised (...)
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  39. Malcolm A. Jeeves (1997/2006). Human Nature: Reflections on the Integration of Psychology and Christianity. Templeton Foundation Press.score: 15.0
    Approaching modern psychology -- Science and faith: learning from the past -- Neuropsychology: linking mind and brain -- Neuropsychology and spiritual experience -- Linking the brain and behavior -- Human nature: biblical and psychological portraits -- Human nature and animal nature: are they different? -- Personology and psychotherapy: confronting the challenges -- Human needs: psychological and theological perspectives -- Consciousness now: a contemporary issue -- Explaining consciousness now: a contemporary issue -- Determinism, freedom, and responsibility -- The future of science (...)
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  40. Jill Kraye (2012). Aπαθ&Epsi;Ια and Πρ&Ogr;Παθ&Epsi;Ιαι in Early Modern Discussions of the Passions: Stoicism, Christianity and Natural History. Early Science and Medicine 17 (1-2):230-253.score: 15.0
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  41. Daniele Lorenzini (2012). Foucault, Christianity, and the Genealogy of the Regimes of Truth. Iride 25 (2):391-402.score: 15.0
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  42. John Roberts (2008). The 'Returns to Religion': Messianism, Christianity and the Revolutionary Tradition. Part II: The Pauline Tradition. Historical Materialism 16 (3):77-103.score: 15.0
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  43. J. J. F. Durand (2007). The Many Faces of God: Highways and Byways on the Route Towards an Orthodox Image of God in the History of Christianity From the First to the Seventeenth Century. Sun Press.score: 15.0
    LANDSCAPING THE HUMAN SOUL In 1996 Lance Armstrong was diagnosed with stage-four testicular cancer. Doctors gave him a forty percent chance of survival. ...
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  44. Joeri Schrijvers (2009). What Comes After Christianity? Jean-Luc Nancy's Deconstruction of Christianity. Research in Phenomenology 39 (2):266-291.score: 15.0
  45. John Roberts (2008). The 'Returns to Religion': Messianism, Christianity and the Revolutionary Tradition. Part I: 'Wakefulness to the Future'. Historical Materialism 16 (2):59-84.score: 15.0
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  46. Corey Abel (2011). Oakeshott’s Wise Defense: Christianity as A Civilization. In , The Meanings of Michael Oakeshott's Christianity.score: 15.0
    This paper for the first time reveals Oakeshott' early interest in writing a work of Christian apology. This "apology" was conceived in accordance with Oakeshott's religious modernism. Since Oakeshott never completed a formal apology, the author explores some early essays in which parts of the apologetic project are reflected, and then goes on to race the religious themes present in many of Oakeshott's published work. In conclusion, it is suggested that Oakeshott maybe understood as offering a concept of civilization that (...)
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  47. Shabbir Akhtar (1990). The Light in the Enlightenment: Christianity and the Secular Heritage. Grey Seal.score: 15.0
     
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  48. F. R. Barry (1932). Christianity and the New World. London, Harper & Brothers.score: 15.0
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  49. F. R. Barry (1931). The Relevance of Christianity. London, Nisbet.score: 15.0
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  50. Archibald Allan Bowman (1958). The Absurdity of Christianity. New York, Liberal Arts Press.score: 15.0
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