Search results for 'Faith and reason. [from old catalog' (try it on Scholar)

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  1. James Deotis[from old catalog] Roberts (1962). Faith and Reason. Boston, Christopher Pub. House.score: 219.6
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  2. George Rudolph Gordh (1941). Criticism of Reason in Contemporary Theological Methodology. Chicago.score: 163.8
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  3. George Rudolph Grodh (1945). Criticism of Reason in Contemporary Theological Methodology. Chicago, Ill..score: 163.8
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  4. William Penell[from old catalog] Rock (ed.) (1972). Love, Reason, and Words. Santa Barbara, Calif.,Center for the Study of Democratic Institutions.score: 138.6
     
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  5. Miguel Giusti (2013). Faith and Reason: From Habermas to Hegel. Ideas y Valores 62 (153):125-135.score: 111.6
    RESUMEN Los conflictos interculturales de diverso tipo, prácticos y teóricos, que se aprecian en la escena internacional han vuelto a poner sobre el tapete la vieja disputa entre la razón y la fe. En el presente artículo se analiza la interpretación que, en ese marco, Jürgen Habermas ha hecho del atentado contra las Torres Gemelas, evocando una obra temprana de Hegel. La vinculación entre ambas aproximaciones permite esclarecer el trasfondo filosófico de la disputa. ABSTRACT The different types of practical and (...)
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  6. William George De Burgh (1949). The Life of Reason. London, Macdonald & Evans.score: 109.8
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  7. Cyril Edwin Mitchinson Joad (1935). Return to Philosophy: Being a Defence of Reason. London, Faber and Faber Limited.score: 109.8
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  8. Aidan Nichols (2009/2011). The Conversation of Faith and Reason: Modern Catholic Thought From Hermes to Benedict Xvi. Hildenbrand Books.score: 108.0
    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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  9. Guido de Ruggiero (1946). Myths and Ideals. New York [Etc.]G. Cumberlege, Oxford University Press.score: 100.8
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  10. ʻAlī Murād Dāvūdī (1970). ʻaql Dar Ḥikmat-I Mashshāʼ.score: 100.8
     
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  11. Cyril Edwin Mitchinson Joad (1936). Return to Philosophy. New York, E. P. Dutton & Co., Inc..score: 100.8
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  12. Frederick Robert Tennent (1943). The Nature of Belief. London, the Centenary Press.score: 99.6
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  13. Austin Marsden[from old catalog] Farrer (1967). Faith and Speculation. New York University Press.score: 95.4
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  14. Joseph A. Buijs (2013). Faith, Reason, and Worldviews. Sophia 52 (4):701-709.score: 93.0
    This critical review of Responses to the Enlightenment focuses on the relationship between faith and reason as advanced by Hendrick Hart and William Sweet, respectively. It does so in the context of Enlightenment critique of faith, from which both Hart and Sweet seek to salvage religious faith. While faith as trust is admitted to be performative (Hart), faith is also belief with cognitive content (Sweet). However, faith and reason, as I contend, stand in a (...)
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  15. George F. McLean (2000). Faith, Reason, and Philosophy: Lectures at the Al-Azhar, Qum, Tehran, Lahore, and Beijing. Council for Research in Values and Philosophy.score: 90.6
    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 ...
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  16. James F. Sennett (1994). Faith and Reason From Plato to Plantinga. Faith and Philosophy 11 (2):342-348.score: 87.6
  17. Paul Helm (ed.) (1999). Faith and Reason. Oxford University Press.score: 87.0
    Faith and Reason displays in historical perspective some of the rich dialogue between religion and philosophy over two millennia, beginning with Greek reflections about God and the gods and ending with twentieth-century debate about faith in a world which tends to reserve its reverence for science. Paul Helm uses as a case study the question of whether the world is eternal or whether it was created out of nothing, following this theme from Plato through medieval thought to modern (...)
     
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  18. Antonio Sabetta (2012). Faith and Reason: Historical Analysis and Perspectives for the Present. Davies Group, Publishers.score: 87.0
    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: faith and (...)
     
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  19. Dewey J. Hoitenga (1991). Faith and Reason From Plato to Plantinga: An Introduction to Reformed Epistemology. SUNY Press.score: 84.6
    In this view, knowledge is true belief accompanied by an account, as Plato puts it, or, in the language of contemporary philosophers, knowledge is justified ...
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  20. Paul Helm (1992). Faith and Reason From Plato to Plantinga By Dewey J. Hoitenga Jr. Albany, New York: SUNY Press, Xviii + 263 Pages, $18.95 Paper. [REVIEW] Philosophy 67 (261):407-.score: 84.6
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  21. Donal Corry (2002). «Fides Intellegentiam Sibi Adsumit. Some Reflections on Faith and Reason From Hilary of Potiers' De Trinitate. Alpha Omega 5 (1):3-30.score: 84.6
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  22. Neil Ormerod (2005). Faith and Reason: Perspectives From Macintyre and Lonergan. Heythrop Journal 46 (1):11–22.score: 81.0
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  23. 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: 81.0
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  24. M. V. Dougherty (2013). Rosental, Creighton., Lessons From Aquinas: A Resolution of the Problem of Faith and Reason. Review of Metaphysics 66 (3):599-600.score: 81.0
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  25. James Lehrberger (2013). Lessons From Aquinas: A Resolution of the Problem of Faith and Reason. By Creighton Rosental. International Philosophical Quarterly 53 (4):469-471.score: 81.0
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  26. Giuseppe Colombo (2009). Constants and Variations of Dialect Reason and Faith in Some Essays From the" Neo-Scholastic Philosphy Review" in the Second Half of the Twentieth Century. Rivista di Filosofia Neo-Scolastica 101 (1-3):361-394.score: 81.0
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  27. Michael A. Conway (2002). Faith and Reason in René Descartes (1596-1650): An Appreciation and Critique From Maurice Blondel. Gregorianum 83 (1):111-130.score: 81.0
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  28. Wayne Cristaudo & Heung-wah Wong (eds.) (2011). From Faith in Reason to Reason in Faith: Transformations in Philosophical Theology From the Eighteenth to Twentieth Centuries. University Press of America.score: 81.0
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  29. Paul H. Hirst (2010). From Revelation and Faith to Reason and Agnosticism. In Peter Caws & Stefani Jones (eds.), Religious Upbringing and the Costs of Freedom: Personal and Philosophical Essays. Pennsylvania State University Press.score: 81.0
     
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  30. Jeffrey Mallinson (2003). Faith, Reason, and Revelation in Theodore Beza: (1519-1605). OUP Oxford.score: 67.8
    Faith, Reason, and Revelation in the Thought of Theodore Beza investigates the direction of religious epistemology under a chief architect of Calvinism (1519-1605). Mallinson contends that Beza consolidated his tradition by balancing the subjective and objective aspects of faith and knowledge. Making use of new editions of Beza's class notes and correspondence, and examining the theological ideas found in Beza's long-neglected New Testament annotations, this study clarifies the thought of Calvin's successor. The nature of Protestant scholasticism and the (...)
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  31. Hailsham of Saint Marylebone & Quintin McGarel Hogg (1961). The Need for Faith in a Scientific Age. Jackson.score: 66.6
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  32. John Cottingham (2011). Sceptical Detachment or Loving Submission to the Good? Reason, Faith, and the Passions in Descartes. Faith and Philosophy 28 (1):44-53.score: 66.0
    The paper begins by challenging a received view of Descartes as preoccupied with scepticism and setting out entirely on his own to build up everything from scratch. In reality, his procedure in the Meditations presupposes trust in the mind’s reliable powers of rational intuition. God, the source of those powers, is never fully eclipsed by the darkness of doubt. The second section establishes some common links between the approach taken by Descartes in the Meditations and the ‘faith seeking understanding’ (...)
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  33. Wioleta Polinska (1999). Faith and Reason in John Locke. Philosophy and Theology 11 (2):287-309.score: 64.2
    Against the prevailing interpretations that perceive John Locke as either a rationalist or as contradictory on the issue of faith and reason, this paper contends that Locke consistently argued for a compatibility of faith and reason. From his perspective, faith and reason are not two distinct “side by side entities, but instead they permeate each other’s realm in a fashion that does not violate the integrity of either one of them. Particular attention will be given to Locke’s (...)
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  34. Sebastian Rehnman (2011). Graced Response: John Owen on Faith and Reason. Neue Zeitschrift für Systematische Theologie Und Religionsphilosophie 53 (4):431-449.score: 63.0
    The issue of faith and reason arises from the claim that there are two kinds of truths: some truths are discoverable to human understanding and some are not. This paper argues that the epistemology of the prominent orthodox protestant theologian John Owen (1616–1683) does not fit the labels of evidentialism and fideism. According to evidentialism, every cognitive act (including faith) must depend on evidence available to reason. According to fideism, there is no relation between faith and reason (...)
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  35. Peter Roberts (2008). From West to East and Back Again: Faith, Doubt and Education in Hermann Hesse's Later Work. Journal of Philosophy of Education 42 (2):249-268.score: 63.0
    This paper examines Hermann Hesse's penultimate novel, The Journey to the East, from an educational point of view. Hesse was a man of the West who turned to the idea of 'the East' in seeking to understand himself and his society. While highly critical of elements of Western modernism, Hesse nonetheless viewed 'the East' through Western lenses and drew inspiration from other Western thinkers. At the end of The Journey to the East, the main character, H.H., believes he has found (...)
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  36. Rudolph J. Gerber (1969). Kierkegaard, Reason, and Faith. Thought 44 (1):29-52.score: 63.0
    For Kierkegaard the leap to faith is an acceptance of the Unknown which is neither given by reason nor deducible from a previous content of consciousness.
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  37. Jasper Hopkins, Prolegomena to Nicholas of Cusa's Conception of the Relationship of Faith to Reason.score: 63.0
    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 through (...)
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  38. Francis A. Schaeffer (1968). Escape From Reason. London, Inter-Varsity Fellowship.score: 63.0
    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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  39. R. G. Collingwood (1968). Faith and Reason. Essays on the Philosophy of Religion. Quadrangle Books.score: 63.0
    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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  40. Jasper Hopkins, Of the Relationship of Faith to Reason.score: 63.0
    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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  41. David C. Snyder (1986). Faith and Reason in Locke's Essay. Journal of the History of Ideas 47 (2):197-213.score: 63.0
    I argue that in four important respects locke's views on faith and reason are similar to aquinas' position. However, Locke drew some conclusions from these views with which thomas would not have agreed, And it was concerning these matters that locke was accused of unorthodoxy. I suggest that in the 17th century context some of those charges were justified and that locke's views in any event are inadequate.
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  42. Sarah Coakley (ed.) (2013). Faith, Rationality, and the Passions. Wiley.score: 61.2
    The book re-examines some notable pre-modern accounts of the relation of passion, reason and faith, and from there goes on to overturn the widely-held presumption that it was the Enlightenment that was responsible for creating a gulf ...
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  43. Ingmar Persson (2013). From Morality to the End of Reason: An Essay on Rights, Reasons and Responsibility. Oxford University Press.score: 61.0
    Many philosophers think that if you're morally responsible for a state of affairs, you must be a cause of it. Ingmar Persson argues that this strand of common sense morality is asymmetrical, in that it features the act-omission doctrine, according to which there are stronger reasons against performing some harmful actions than in favour of performing any beneficial actions. He analyses the act-omission doctrine as consisting in a theory of negative rights, according to which there are rights not to have (...)
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  44. David E. Smith (2009). Mormons and Evangelicals: Reasons for Faith. Gorgias Press.score: 59.0
    Introduction: Foundations of faith described -- Christian history : a brief overview -- The Apostolic Age (ca. A.D. 30-100 -- The Patristic Age (ca. A.D. 100-500) -- The Medieval Age (ca. A.D. 500-1500) -- The Reformation/counter-Reformation Age -- The Modern Age (ca. A.D. 1600-1950) -- The Postmodern Age (ca. A.D. 1950-present) -- Mormon and evangelical theology : a comparison -- Scripture and revelation -- God and humanity -- Church and temple -- Salvation and the afterlife -- Moral and social (...)
     
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  45. Micah Schwartzman (2012). The Ethics of Reasoning From Conjecture. Journal of Moral Philosophy 9 (4):521-544.score: 57.2
    An important objection to political liberalism is that it provides no means by which to decide conflicts between public and non-public reasons. This article develops John Rawls' idea of `reasoning from conjecture' as one way to argue for a commitment to public reason. Reasoning from conjecture is a form of non-public justification that allows political liberals to reason from within the comprehensive views of at least some unreasonable citizens. After laying out the basic features of this form of non-public justification, (...)
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  46. Cam Caldwell, Brian Davis & James A. Devine (2009). Trust, Faith, and Betrayal: Insights From Management for the Wise Believer. [REVIEW] Journal of Business Ethics 84 (1):103 - 114.score: 55.2
    Trust within a secular or organizational context is much like the concept of faith within a religious framework. The purpose of this article is to identify parallels between trust and faith, particularly from the individual perspective of the person who perceives a duty owed to him or her. Betrayal is often a subjectively derived construct based upon each individual's subjective mediating lens. We analyze the nature of trust and betrayal and offer insights that a wise believer might use (...)
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  47. R. Jay Wallace (ed.) (2004). Reason and Value: Themes From the Moral Philosophy of Joseph Raz. Oxford University Press.score: 54.0
    Reason and Value collects 15 new papers by leading contemporary philosophers on themes from the work of Joseph Raz. Raz has made major contributions in a wide range of areas, including jurisprudence, political philosophy, and the theory of practical reason; but all of his work displays a deep engagement with central themes in moral philosophy. The subtlety and power of Raz's reflections on ethical topics make his writings a fertile source for anyone working in this area. Especially significant are his (...)
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  48. Erdogan Yildirim (2010). Return of the Spirit and the Demise of Politics. Journal for the Study of Religions and Ideologies 9 (27):107-131.score: 53.4
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} After Kant’s strict separation of the fields of pure reason and practical reason and his demonstration that reason cannot know anything apart from phenomena including the existence of God there was a continuous desire to reestablish the unity of both. The most successful attempt in that direction so far was (...)
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  49. Naomi Scheman (2001). Linda Nicholson's the Play of Reason: From the Modern to the Postmodern. Hypatia 16 (2):80 - 85.score: 52.8
    Nicholson's political philosophy is distinctively grounded in history. The Play of Reason: From the Modern to the Postmodern argues that such "grounding" plays as much of the foundational role demanded of philosophy as can coherently be played by anything-and that such a foundation is, pragmatically, enough. I focus on two moves: (1) thinking historically as a model for thinking cross-culturally, and (2) historicizing "all the way down," as a way of exorcising the demand for the ahistorical grounding of epistemology.
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  50. Phillip L. Quinn (1990). Saving Faith From Kant's Remarkable Antimony. Faith and Philosophy 7 (4):418-433.score: 52.2
    This paper is a critical study of Kant’s antinomy of saving faith. In the first section, I sketch aspects of Kant’s philosophical account of sin and atonement that help explain why he finds saving faith problematic from the moral point of view. I proceed in the next section to give a detailed exposition of Kant’s remarkable antinomy and of his proposal for resolving it theoretically. In the third and final section, I argue that alternative ways of resolving the (...)
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