Search results for 'Eschatology History of doctrines' (try it on Scholar)

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  1.  8
    P. Tzamalikos (2007). Origen: Philosophy of History & Eschatology. Brill.
    Against claims that Origen causes History to evaporate into barren idealism, his theology is shown to have no other source and aim than historical occurences.
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  2. Carnegie Samuel Calian (1965). The Significance of Eschatology in the Thoughts of Nicolas Berdyaev. Leiden, E. J. Brill.
     
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  3.  1
    David B. Burrell (2004). Timothy J. Gianotti, Al-Ghazālī's Unspeakable Doctrine of the Soul: Unveiling the Esoteric Psychology and Eschatology of the Iḥyā'. (Brill's Studies in Intellectual History, 104.) Leiden, Boston, and Cologne: Brill, 2001. Pp. Xi, 205. $69. [REVIEW] Speculum 79 (4):1074-1075.
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  4.  4
    Michael Dunne & J. J. McEvoy (eds.) (2002). History and Eschatology in John Scottus Eriugena and His Time: Proceedings of the Tenth International Conference of the Society for the Promotion of Eriugenian Studies, [Held at] Maynooth and Dublin, August 16-20, 2002. [REVIEW] University Press.
    ... END Reflections on Johannes Scottus's Place in Carolingian Eschatology BERNARD MCGINN I. Eschatology in the Ninth Century In 847, during the decade that ...
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  5.  5
    Timothy Harvie (2009). Jürgen Moltmann's Ethics of Hope: Eschatological Possibilities for Moral Action. Ashgate.
    This book develops a thorough account of the sphere of human moral action in sustained dialogue with Jürgen Moltmann.
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  6.  33
    Ron Amundson (1998). Typology Reconsidered: Two Doctrines on the History of Evolutionary Biology. [REVIEW] Biology and Philosophy 13 (2):153-177.
    Recent historiography of 19th century biology supports the revision of two traditional doctrines about the history of biology. First, the most important and widespread biological debate around the time of Darwin was not evolution versus creation, but biological functionalism versus structuralism. Second, the idealist and typological structuralist theories of the time were not particularly anti-evolutionary. Typological theories provided argumentation and evidence that was crucial to the refutation of Natural Theological creationism. The contrast between functionalist and structuralist approaches to (...)
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  7.  2
    Robert Gleave (2007). Scripturalist Islam: The History and Doctrines of the Akhbārī Shīʿī School. Brill.
    Akhbārī Shi'ism was "scripturalist" in that Akhbārīs believed that all questions of theology and law could be found in the texts of revelation. There was no need, they believed, to turn to alternative sources . This book offers the first detailed study of the School's doctrines and history.
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  8. Rudolf Karl Bultmann (1955/1975). The Presence of Eternity: History and Eschatology. Greenwood Press.
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  9. Carnegie Samuel Calian (1969). Berdyaev's Philosophy of Hope. Leiden, E. J. Brill.
  10. Douglas James Schuurman (1991). Creation, Eschaton, and Ethics: The Ethical Significance of the Creation-Eschaton Relation in the Thought of Emil Brunner and Jürgen Moltmann. P. Lang.
     
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  11.  8
    Everett Ferguson (ed.) (1951/1993). Doctrines of God and Christ in the Early Church. Garland.
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or (...)
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  12.  8
    E. Steinilber-Oberlin (1938). The Buddhist Sects of Japan, Their History, Philosophical Doctrines and Sanctuaries. London, G. Allen & Unwin, Ltd..
    The understanding of this spiritual movement is an important key to the understanding of the contemporary Japanese state of mind, and The Buddhist Sects of ...
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  13. Karen Armstrong (1993/2004). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.
    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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  14. Friedrich Ueberweg (1871/1993). System of Logic and History of Logical Doctrines. Thoemmes Press.
  15.  6
    Dorothy Maskell (1957). History and Doctrines of the Ājīvikas (A Vanished Indian Religion). By A. L. Basham. (London: Luzac and Co. Ltd. 1951. Pp. Xxxii & 304. Price £2 2s.). [REVIEW] Philosophy 32 (120):82-.
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  16.  5
    Georges Leroux (1983). A History of Greek Philosophy Vol. 4, Plato: The Man and His Dialogues. Earlier Period Vol. 5, The Later Plato and the Academy W. K. C. Guthrie Cambridge: Cambridge University Press, 1975, 1978. Vol. 4, Pp. Xviii, 603; Vol. 5, Pp. Xvi, 539Plato: The Written and Unwritten Doctrines J. N. Findlay International Library of Philosophy and Scientific Method London: Routledge & Kegan Paul Et New York: Humanities Press, 1974. Pp. 484. [REVIEW] Dialogue 22 (03):555-559.
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  17. A. L. Basham (1957). History and Doctrines of the Ājīvikas. Philosophy 32 (120):82-84.
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  18.  0
    Eduard Heimann (1947). History of Economic Doctrines. Philosophical Review 56 (1):105-106.
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  19. Friedrich Ueberweg & Thomas Martin Lindsay (1871). System of Logic and History of Logical Doctrines. Tr., with Notes and Appendices, by T.M. Lindsay.
     
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  20. David Bonner Richardson (1968). Berdyaev's Philosophy of History an Existentialist Theory of Social Creativity and Eschatology. Martinus Nijhoff.
     
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  21. David Bonner Richardson (1969). Berdyaev's Philosophy of History. An Existentialist Theory of Social Creativity and Eschatology. Preface by Charles Hartshorne. Martinus Nijhoff.
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  22. Arthur H. Williamson (1999). Apocalypse Now, Apocalypse Then. Teaching Co..
    pt. 1. lecture 1. Meet the beast ; lecture 2. Medieval formulations ; lecture 3. The Reformation, the apocalypse revived ; lecture 4. Prophecy and science I, Francis Bacon ; lecture 5. John Milton and freedom of the press ; lecture 6. New Heaven, new earth, modern democracy ; lecture 7. Andrew Marvell, poet of the Republic ; lecture 9. The universe as matter, the universe as spirit -- pt. 2. lecture 10. The hope of Israel, the origins of toleration (...)
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  23. Glenn Magee (2009). Hegel's Philosophy of History and Kabbalist Eschatology. In Will Dudley (ed.), Hegel and History. State University of New York Press
  24.  9
    Ernest Wolf-Gazo (1986). World History and Eschatology. On the Critique of the Philosophy of History. Philosophy and History 19 (1):25-26.
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  25.  10
    Steven Schroeder (1992). It's the End of the World as We Know It (and I Feel Fine): "The End of History," Marxist Eschatology, and the "New World Order". Journal of Social Philosophy 23 (2):127-141.
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  26. Francesco Brancato (2008). Il de Novissimis Dei Laici: Le "Realtà Ultime" E la Riflessione Dei Filosofi Italiani Contemporanei. Giunti.
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  27.  28
    Douglas Sturm (1982). Praxis and Promise: On the Ethics of Political Theology:A Theology of Liberation: History, Politics and Salvation. Gustavo Gutierrez, Caridad Inda, John Eagleson; Faith in History and Society: Toward a Practical Fundamental Theology. Johann Baptist Metz; Theology of the World. ; Christians and Marxists: The Mutual Challenge to Revolution. Jose Miguez Bonino; Doing Theology in a Revolutionary Situation. ; The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology. Jurgen Moltmann; The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology. ; Theology of Hope: On the Ground and the Implications of a Christian Eschatology. [REVIEW] Ethics 92 (4):733-.
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  28.  10
    Paul Brazier (2010). The Lord of the Rings: Scholarship in Honor of Richard E. Blackwelder. Edited by Wayne G. Hammond and Christina Scull, Shadows and Chivalry: Pain, Suffering, Evil and Goodness in the Works of George MacDonald and C.S. Lewis (Studies in Christian History & Thought). By Jeff McInnis and Inklings of Heaven: C. S. Lewis and Eschatology. By Sean Connolly. [REVIEW] Heythrop Journal 51 (1):161-164.
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  29. Wolfhard F. Boeselager (1975). The Soviet Critique of Neopositivism: The History and Structure of the Critique of Logical Positivism and Related Doctrines by Soviet Philosophers in the Years 1947-1967. Reidel Pub. Co..
     
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  30. P. Dinus (1999). The Problem of History and Eschatology. Filozofia 54 (6):404-409.
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  31. James Mcevoy & Michael Dunne (2003). History and Eschatology in John Scottus Eriugena and His Time. Proceedings of the Tenth International Conference of the Society for the Promotion of Eriugenian Studies. Tijdschrift Voor Filosofie 65 (2):382-383.
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  32. Ilaria Ramelli (2008). P. TZAMALIKOS, Origen: Philosophy of History and Eschatology. Rivista di Filosofia Neo-Scolastica 100 (2):453.
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  33.  36
    Lloyd P. Gerson (1990/1994). God and Greek Philosophy: Studies in the Early History of Natural Theology. Routledge.
    THE PRE-SOCRATIC ORIGINS OF NATURAL THEOLOGY § INTRODUCTION St Augustine informs us that pagan philosophers divided theology into three parts: () civic ...
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  34.  8
    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.
    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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  35.  1
    Paula Fredriksen (2012). Sin: The Early History of an Idea. Princeton University Press.
    In this book, award-winning historian of religion Paula Fredriksen tells the surprising story of early Christian concepts of sin, exploring the ways that sin came to shape ideas about God no less than about humanity.
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  36. William J. Courtenay (1990). Capacity and Volition: A History of the Distinction of Absolute and Ordained Power. P. Lubrina.
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  37.  12
    L. Boeve & Laurence Paul Hemming (eds.) (2004). Divinising Experience: Essays in the History of Religious Experience From Origen to Ricœur. Peeters.
    . reh S.ni a Paul Rieoeur. hfFerem ï penenee i in ree PEE TERS.LEI \ IN PEETERS.
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  38. Michah Gottlieb (2013). Faith, Reason, Politics: Essays on the History of Jewish Thought. Eurospan [Distributor].
     
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  39. Richard Sugg (2013). The Secret History of the Soul: Physiology, Magic and Spirit Forces From Homer to St. Paul. Cambridge Scholars Publishing.
  40.  15
    Hasok Chang (2010). The Hidden History of Phlogiston: How Philosophical Failure Can Generate Historiographical Refinement. Hyle 16 (2):47 - 79.
    Historians often feel that standard philosophical doctrines about the nature and development of science are not adequate for representing the real history of science. However, when philosophers of science fail to make sense of certain historical events, it is also possible that there is something wrong with the standard historical descriptions of those events, precluding any sensible explanation. If so, philosophical failure can be useful as a guide for improving historiography, and this constitutes a significant mode of productive (...)
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  41.  1
    Milan Subotic (2011). Moscow, the Third Rome: A Contribution to History of Russian Messianism, Part I. Filozofija I Društvo 22 (1):167-192.
    This article is the first part of a broader study about the “Russian messianism” that is usually considered as a persistent phenomenon of crucial importance at various times in Russian history. In the focus of the author’s concern is emergence of the mediaeval doctrine “Moscow, the Third Rome”. This doctrine was formulated in an epistle of the monk Filofei, the elder of Eleazarov monastery in Pskov. Religious background and historical context of the idea “Moscow, the Third Rome” are analyzed (...)
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  42.  35
    Lydia Schumacher (2011). Divine Illumination: The History and Future of Augustine's Theory of Knowledge. Wiley-Blackwell.
    Takes an original approach to reading Augustine's theory of divine illumination and shows how the theory was transformed and reinterpreted in medieval ...
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  43.  37
    Constantine Sandis (2009). Contextualist Vs. Analytic History of Philosophy. Think 8 (22):1-5.
    This paper uses analogies between Socratic and Wittgenseinian dialogues to argue that analytic philosophy of history should not be abandoned. -/- In their responses to my paper ‘In Defence of Four Socratic Doctrines’ James Warren and John Shand raised a number of important methodological objections, relating to the study of the history of philosophy. I here respond by questioning the supremacy of contextualist history of philosophy over the so-called ‘analytic’ approach. I conclude that the history (...)
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  44. Jaroslav Pelikan (1986). The Mystery of Continuity: Time and History, Memory and Eternity in the Thought of Saint Augustine. University Press of Virginia.
  45. Eugene Kevane (1980). The Lord of History: Christocentrism and the Philosophy of History. St. Paul Editions.
     
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  46.  15
    Timothy J. Gianotti (2001). Al-Ghazālī's Unspeakable Doctrine of the Soul: Unveiling the Esoteric Psychology and Eschatology of the Iḥyāʻ. Brill.
    This text marks a radical rethinking of the soul and the afterlife in the writings of al-Ghaz?l? (d. 505/1111), particularly within his magnum opus, "Reviving ...
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  47.  14
    Ralph R. Acampora (2006). Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy (Review). Journal of the History of Philosophy 44 (3):480-481.
    Ralph R. Acampora - Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy - Journal of the History of Philosophy 44:3 Journal of the History of Philosophy 44.3 480-481 Gary Steiner. Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy. Pittsburgh: University of Pittsburgh Press, 2005. Pp. ix + 332. Cloth, $37.50. In this text Steiner surveys the history of doctrines, attitudes, and (...)
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  48.  76
    Charles T. Wolfe (2014). The Organism as Ontological Go-Between. Hybridity, Boundaries and Degrees of Reality in its Conceptual History. Studies in History and Philosophy of Biological and Biomedical Sciences 1:http://dx.doi.org/10.1016/j.shps.
    The organism is neither a discovery like the circulation of the blood or the glycogenic function of the liver, nor a particular biological theory like epigenesis or preformationism. It is rather a concept which plays a series of roles – sometimes overt, sometimes masked – throughout the history of biology, and frequently in very normative ways, also shifting between the biological and the social. Indeed, it has often been presented as a key-concept in life science and the ‘theorization’ of (...)
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  49.  8
    Robert Bruce Ware (1998). History and Reciprocity in Hegel's Theory of the State. British Journal for the History of Philosophy 6 (3):421 – 445.
    Hegel's logic provides a basis for an interpretation of his philosophy of history and political theory which avoids many of the difficulties that traditionally have been associated with his views, leaving us with a clear and useful model of modern political interaction. The unification of content and form provides for the inherently historicist features of the model, that resolve the traditional dichotomy of description and prescription by presenting the state as a historical process, developing through the opposition between the (...)
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  50.  0
    Dmitri Levitin (2012). The Experimentalist as Humanist: Robert Boyle on the History of Philosophy. Annals of Science:1-34.
    Summary Historians of science have neglected early modern natural philosophers' varied attitudes to the history of philosophy, often preferring to use loose labels such as ?Epicureanism? to describe the survival of ancient doctrines. This is methodologically inappropriate: reifying such philosophical movements tells us little about the complex ways in which early modern natural philosophers approached the history of their own discipline. As this article shows, a central figure of early modern natural philosophy, Robert Boyle, invested great intellectual (...)
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