Search results for 'Faith and reason History of doctrines' (try it on Scholar)

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  1. Michah Gottlieb (2013). Faith, Reason, Politics: Essays on the History of Jewish Thought. Eurospan [Distributor].score: 1506.0
     
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  2. Aidan Nichols (2009/2011). The Conversation of Faith and Reason: Modern Catholic Thought From Hermes to Benedict Xvi. Hildenbrand Books.score: 1194.0
    A Kantian beginning : Georg Hermes -- A Catholic Hegel? Anton Günther -- The response of fideism : Louis Bautain -- Magisterial interventions : Gregory XVI and Pius IX -- Return to the schoolmen : Joseph Kleutgen and Leo XIII -- Embodying the Leonine project : Etienne Gilson -- The philosophy of action : Maurice Blondel -- The dispute over apologetics : from Blondel to Balthasar -- A synthetic outcome? John Paul II's letter Fides et ratio -- From Cracow to (...)
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  3. Joachim D'Souza (1973). William of Alnwick and the Problem of Faith and Reason: Excerptum E Dissertatione Ad Lauream. [S.N.].score: 1179.0
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  4. Antonio Sabetta (2012). Faith and Reason: Historical Analysis and Perspectives for the Present. Davies Group, Publishers.score: 1095.0
    Faith and reason in the Church Magisterium from Pius IX to Fides et ratio -- Pius IX (1846-1878) between the Qui pluribus and the syllabus -- Faith and reason in the First Vatican Council -- From the syllabus to the First Vatican Council -- Constitution Dei filius -- Leo XIII and the Aeterni patris -- Faith and reason in the light of Fides et ratio -- Fides et ratio after Dei filius and Aeterni patris: (...)
     
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  5. Edward Grant (2001). God and Reason in the Middle Ages. Cambridge University Press.score: 960.0
    Between 1100 and 1600, the emphasis on reason in the learning and intellectual life of Western Europe became more pervasive and widespread than ever before in the history of human civilization. Of crucial significance was the invention of the university around 1200, within which reason was institutionalized and where it became a deeply embedded, permanent feature of Western thought and culture. It is therefore appropriate to speak of an Age of Reason in the Middle Ages, and (...)
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  6. William R. Fey (1976). Faith and Doubt: The Unfolding of Newman's Thought on Certainty. Patmos Press.score: 954.0
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  7. Aviezer Ravitzky (1996). History and Faith: Studies in Jewish Philosophy. J.C. Gieben.score: 954.0
     
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  8. John F. Wippel (1995). Mediaeval Reactions to the Encounter Between Faith and Reason. Marquette University Press.score: 954.0
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  9. Francis A. Schaeffer (1968). Escape From Reason. London, Inter-Varsity Fellowship.score: 834.0
    Truth is no longer based on reason What we feel is now the truest reality Yet despite our obsession with the emotive and the experiential we still face anxiety despair and purposelessness Tracing trends in twentieth century thought Francis ...
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  10. Benedict (2006). Glaube Und Vernunft: Die Regensburger Vorlesung. Herder.score: 774.0
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  11. Massimiliano Del Grosso (2009). Logica Della Rivelazione: Analisi Filoso Fica Delle Condizioni di Possibilità Della Fede. Leonardo da Vinci.score: 774.0
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  12. Joanna Judycka (2005). Wiara I Rozum W Filozofii Rajmunda Lulla. Wydawn. Kul.score: 774.0
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  13. Jörg Lauster & Bernd Oberdorfer (eds.) (2009). Der Gott der Vernunft: Protestantismus Und Vernünftiger Gottesgedanke. Mohr Siebeck.score: 774.0
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  14. Klaus Reinhardt & Harald Schwaetzer (eds.) (2008). Universalität der Vernunft Und Pluralität der Erkenntnis Bei Nicolaus Cusanus. Roderer.score: 774.0
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  15. Tariq Mustafa (2009). The Case for God: Based on Reason and Evidence, Not Groundless Faith: A Collection of Writings. Mr. Books.score: 711.0
     
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  16. Gary M. Hamburg & Randall Allen Poole (eds.) (2010). A History of Russian Philosophy 1830-1930: Faith, Reason, and the Defense of Human Dignity. Cambridge University Press.score: 698.4
    Machine generated contents note: List of contributors; Acknowledgments; Introduction: the humanist tradition in Russian philosophy G. M. Hamburg and Randall A. Poole; Part I. The Nineteenth Century: 1. Slavophiles, Westernizers, and the birth of Russian philosophical humanism Sergey Horujy; 2. Alexander Herzen Derek Offord; 3. Materialism and the radical intelligentsia: the 1860s Victoria S. Frede; 4. Russian ethical humanism: from populism to neo-idealism Thomas Nemeth; Part II. Russian Metaphysical Idealism in Defense of Human Dignity: 5. Boris Chicherin and human dignity (...)
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  17. Marina F. Bykova (2012). A History of Russian Philosophy, 1830–1930: Faith, Reason, and the Defense of Human Dignity (Review). Journal of the History of Philosophy 50 (4):620-621.score: 643.2
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  18. Jan W. Wojcik (1997). Robert Boyle and the Limits of Reason. Cambridge University Press.score: 590.4
    In this study of Robert Boyle's epistemology, Jan W. Wojcik reveals the theological context within which Boyle developed his views on reason's limits. After arguing that a correct interpretation of his views on 'things above reason' depends upon reading his works in the context of theological controversies in seventeenth-century England, Professor Wojcik details exactly how Boyle's three specific categories of things which transcend reason - the incomprehensible, the inexplicable, and the unsociable - affected his conception of what (...)
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  19. Louis P. Pojman (2005). Who Are We?: Theories of Human Nature. Oxford University Press.score: 573.0
    What is our nature? What is this enigma that we call human? Who are we? Since the dawn of human history, people have exhibited wildly contradictory qualities: good and evil, love and hate, strength and weakness, kindness and cruelty, aggressiveness and pacifism, generosity and greed, courage and cowardice. Experiencing a sense of eternity in our hearts--but at the same time confined to temporal and spatial constraints--we seek to understand ourselves, both individually and as a species. In Who Are We? (...)
     
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  20. Norbert Max Samuelson (1994). Judaism and the Doctrine of Creation. Cambridge University Press.score: 548.0
    The topic of this book is 'creation'. It breaks down into discussions of two distinct, but interrelated, questions: what does the universe look like, and what is its origin? The opinions about creation considered by Norbert Samuelson come from the Hebrew scriptures, Greek philosophy, Jewish philosophy, and contemporary physics. His perspective is Jewish, liberal, and philosophical. It is 'Jewish' because the foundation of the discussion is biblical texts interpreted in the light of traditional rabbinic texts. It is 'philosophical' because the (...)
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  21. Heikki Kirjavainen (ed.) (1986). Faith, Will, and Grammar: Some Themes of Intentional Logic and Semantics in Medieval and Reformation Thought. Luther-Agricola Society.score: 542.4
     
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  22. Robert Gleave (2007). Scripturalist Islam: The History and Doctrines of the Akhbārī Shīʿī School. Brill.score: 530.4
    There was no need, they believed, to turn to alternative sources (such as reason or inspiration). This book offers the first detailed study of the School's doctrines and history.
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  23. Michael M. Waddell (2008). Faith and Reason in the Wake of Milbank and Pickstock. International Philosophical Quarterly 48 (3):381-396.score: 516.0
    In Truth in Aquinas, John Milbank and Catherine Pickstock attempt to render a “radically orthodox” reading of Aquinas that rejects an autonomous realm of natural reason unaided by faith. I argue that Milbank and Pickstock’s account fails as a reading of Aquinas and is problematic as a theory of the relationship between faith and reason. After sketching Milbank and Pickstock’s understanding of the relationship between faith and reason, I examine Aquinas’s doctrines of grace (...)
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  24. John Paul (ed.) (1999/1998). Encyclical Letter, Fides Et Ratio, of the Supreme Pontiff John Paul Ii: To the Bishops of the Catholic Church on the Relationship Between Faith and Reason. United States Catholic Conference.score: 486.0
    Introduction: "Know yourself" -- The revelation of God's wisdom -- Credo ut intellegam -- Intellego ut credam -- The relationship between faith and reason -- The interventions of the Magisterium in philosophical matters -- The interaction between philosophy and theology -- Current requirements and tasks -- Conclusion.
     
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  25. Piet F. Fransen (1957). Faith and the Sacraments. [London]Blackfriars.score: 434.4
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  26. George L. Kline (2011). Skepticism and Faith in Shestov's Early Critique of Rationalism. Studies in East European Thought 63 (1):15 - 29.score: 432.0
    Shestov's work can be summed up under six headings. Three are sharp contrasts, three are paradoxes. (1) First there is the contrast between Shestov the person, who was moderate, competent, and calm, and Shestov the thinker, who was extreme, incandescent, and impassioned. (2) Then there is the contrast between his critique of reason, his acceptance of irrationalism, and the means by which he attacks the former and defends the latter: namely, careful rational argument. Sometimes he argues like a lawyer (...)
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  27. John King-Farlow (1973). Faith and the Life of Reason. Dordrecht,Reidel.score: 432.0
    AT LEAST ONE MODEL OF THE RATIONAL RELIGIOUS BELIEVER EXISTS: PRIMARY COMMITMENT TO DISCOVERING TRUTH AND ACTING RIGHTLY; COMMITMENT TO A RELIGION FLOWING FROM THOSE PRIMARY ONES; SOME DEGREE OF TENTATIVENESS ABOUT FAITH; SEARCHING FOR PROBABILITY, MORE THAN CERTAINTY; FAITH CONSTITUTING A PARTLY MORAL WAGER AIMED AT MAXIMIZING EXPECTED UTILITIES OF CERTAIN KINDS; A TOLERANT WISDOM ABOUT COMMITMENTS (AND ORDERINGS) PARTLY PLEASING TO SUCH SECULAR THINKERS AS MILL, QUINE AND POPPER, ALSO AQUINAS, BARTLEY AND WILLIAM JAMES; PRIMARY LOVE (...)
     
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  28. Eugene Fontinell (1986/2000). Self, God, and Immortality: A Jamesian Investigation. Fordham University Press.score: 423.0
    Can we who have been touched by the scientific, intellectual, and experimental revolutions of modern and contemporary times still believe with and degree of coherence and consistency that we as individual persons are immortal. Indeed, is there even good cause to hope that we are? In examining the present relationship of reason to faith, can we find justifying reasons for faith? These are the central questions in Self, God, and Immortality, a compelling exercise in philosophical theology. Drawing (...)
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  29. Eleonore Stump & Norman Kretzmann (eds.) (1993). Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann. Cornell University Press.score: 420.0
     
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  30. M. Lane Bruner (2006). Rationality, Reason and the History of Thought. Argumentation 20 (2):185-208.score: 410.4
    Philosophers over the course of the last century, including Edmund Husserl, Chaim Perelman, and Jacques Derrida, have attempted to unravel the tangled relationship between the rational and the reasonable in order to understand how the history of thought progresses. Critical political theorists, including Michel Foucault and Ernesto Laclau have also investigated this issue from a range of perspectives, especially as it relates to the relationship between ideational limits and their transgression and the universal and the particular. This essay compares (...)
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  31. Laurence Paul Hemming & Susan Frank Parsons (eds.) (2002/2003). Restoring Faith in Reason: With a New Translation of the Encyclical Letter, Faith and Reason of Pope John Paul Ii: Together with a Commentary and Discussion. University of Notre Dame.score: 405.0
     
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  32. Jørn Erslev Andersen (2004). Begrebet Inderlighed I Kierkegaards Forfatterskab: Den Etiske Betydning Af Gudsforholdet Og Det Mellemmenneskelige Forhold Hos Søren Kierkegaard. Produktion Underskoven.score: 398.4
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  33. Louis P. Pojman (1986). Religious Belief and the Will. Routledge & K. Paul.score: 398.4
     
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  34. Jasper Hopkins, Prolegomena to Nicholas of Cusa's Conception of the Relationship of Faith to Reason.score: 388.0
    Is there any such thing as the Cusan view of the relationship between faith and reason? That is, does Nicholas present us with clear concepts of fides and ratio and with a unique and consistent doctrine regarding their interconnection? If he does not, then the task before us is surely an impossible one: viz., the task of finding, describing, and setting in perspective a doctrine that never at all existed. For even with spectacles made of beryl stone or (...)
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  35. Jasper Hopkins, Of the Relationship of Faith to Reason.score: 388.0
    Is there any such thing as the Cusan view of the relationship between faith and reason? That is, does Nicholas present us with clear concepts of fides and ratio and with a unique and consistent doctrine regarding their interconnection? If he does not, then the task before us is surely an impossible one: viz., the task of finding, describing, and setting in perspective a doctrine that never at all existed. For even with spectacles made of beryl stone (...)
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  36. Michael Wyschogrod (1983/1996). The Body of Faith: God and the People of Israel. Jason Aronson.score: 386.4
    The original edition of this book describes it as an attempt to develop a comprehensive understanding of traditional Judaism in conversation with contemporary ...
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  37. Juan Carlos Moreno Romo (2011). El trasfondo espiritual de nuestros racionalismos. O sobre el preciso punto en el que difieren la modernidad más Bien luterana Y la genuinamente cartesiana. Signos Filosóficos 13 (26):115-131.score: 384.0
    Si a cierta doxa filosófico-ideológica en plena promoción le parece válido el caracterizar a todo Occidente como a esa civilización racionalista que arraiga en la revolución científica, filosófica y aun política que Descartes emblematizaría mejor que nadie, por poco que profundicemos en el análisis ..
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  38. Richard Henry Popkin (1969). At the Crossroads of Faith and Reason, An Essay on Pierre Bayle (Review). Journal of the History of Philosophy 7 (1):93-94.score: 376.8
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  39. James Brent (2013). Lessons From Aquinas: A Resolution of the Problem of Faith and Reason by Creighton Rosental (Review). Journal of the History of Philosophy 51 (3):483-484.score: 376.8
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  40. Michael Wyschogrod (1983). The Body of Faith: Judaism as Corporeal Election. Seabury Press.score: 374.4
     
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  41. Everett Ferguson (ed.) (1951/1993). Doctrines of God and Christ in the Early Church. Garland.score: 365.4
    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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  42. John Walbridge (2006). The Caliphate of Reason. Islamic Research Institute, International Islamic University.score: 360.0
  43. George E. Hughes (1949). Revelation and Reason: The Christian Doctrine of Faith and Knowledge. By Emil Brunner; Translated by Olive Wyon. (London, Student Christian Movement Press Ltd. 1947. Pp. Xii + 440. Price 25s.). [REVIEW] Philosophy 24 (90):275-.score: 358.8
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  44. Frederick C. Beiser (1996). The Sovereignty of Reason: The Defense of Rationality in the Early English Enlightenment. Princeton University Press.score: 357.6
    The Sovereignty of Reason is a survey of the rule of faith controversy in seventeenth-century England. It examines the arguments by which reason eventually became the sovereign standard of truth in religion and politics, and how it triumphed over its rivals: Scripture, inspiration, and apostolic tradition. Frederick Beiser argues that the main threat to the authority of reason in seventeenth-century England came not only from dissident groups but chiefly from the Protestant theology of the Church of (...)
     
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  45. Carla Bagnoli (2001). Rawls on the Objectivity of Practical Reason. Croatian Journal of Philosophy 1 (3):307-329.score: 352.8
    This article argues that Rawls’ history of ethics importantly contributes to the advancement of ethical theory, in that it correctly situates Kantian constructivism as an alternative to both sentimentalism and rational Intuitionism, and calls attention to the standards of objectivity in ethics. The author shows that by suggesting that both Intuitionist and Humean doctrines face the charge of heteronomy, Rawls appearsto adopt a Kantian conception of practical reason. Furthermore, Rawls follows Kant in assuming that ethical objectivity can (...)
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  46. Eugene Garrett Bewkes (1963). The Western Heritage of Faith and Reason. New York, Harper & Row.score: 348.0
     
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  47. James T. Johnson (1979). On Keeping Faith: The Use of History for Religious Ethics. Journal of Religious Ethics 7 (1):98 - 116.score: 343.8
    The importance of history for religious ethics lies in the fact that, in religious communities existing over time, values are encountered in history, given forms dependent on the historical experience of the believing community, and recalled by the individual moral agent through memory in the context of participation in that community. This paper has to do with the nature of that memory and its implications for moral identity. Specifically, I utilize the concept of "significant history," derived from (...)
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  48. Amy Allen (2013). Feminism, Foucault, and the Critique of Reason: Re-Reading the History of Madness. Foucault Studies 16:15-31.score: 342.0
    This paper situates Lynne Huffer’s recent queer-feminist Foucaultian critique of reason within the context of earlier feminist debates about reason and critically assesses Huffer’s work from the point of view of its faithfulness to Foucault’s work and its implications for feminism. I argue that Huffer’s characterization of Enlightenment reason as despotic not only departs from Foucault’s account of the relationship between power and reason, it also leaves her stuck in the same double binds that plagued earlier (...)
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  49. R. G. Collingwood (1968). Faith and Reason. Essays on the Philosophy of Religion. Quadrangle Books.score: 342.0
    Reprints selections from Religion and Philosophy (1916), Speculum Mentis (1924), and "Religion, Science and Philosophy". "Reason is Faith Cultivating Itself", "Faith and Reason", "What is the Problem of Evil", "The Devil", and "Can the New Idealism Dispend with Mysticism?".
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  50. Thomas Ahnert (2006). Religion and the Origins of the German Enlightenment: Faith and the Reform of Learning in the Thought of Christian Thomasius. University of Rochester Press.score: 340.8
    Religion, law, and politics: historical contexts -- Religion and the limits of philosophy -- The prince and the church: the critique of Lutheran papalism -- Ecclesiastical history and the rise of clerical tyranny -- The history of Roman law -- Natural law (I): the institutes of divine jurisprudence -- Natural law (II): the transformation of Christian Thomasiuss natural jurisprudence -- The interpretation of nature -- Conclusion: reason and faith in the early German Enlightenment.
     
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