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: 1218.0
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  2. George Rudolph Gordh (1941). Criticism of Reason in Contemporary Theological Methodology. Chicago.score: 849.0
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  3. George Rudolph Grodh (1945). Criticism of Reason in Contemporary Theological Methodology. Chicago, Ill..score: 849.0
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  4. Miguel Giusti (2013). Faith and Reason: From Habermas to Hegel. Ideas Y Valores 62 (153):125-135.score: 672.0
    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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  5. William Penell[from old catalog] Rock (ed.) (1972). Love, Reason, and Words. Santa Barbara, Calif.,Center for the Study of Democratic Institutions.score: 578.4
     
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  6. Aidan Nichols (2009/2011). The Conversation of Faith and Reason: Modern Catholic Thought From Hermes to Benedict Xvi. Hildenbrand Books.score: 486.0
    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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  7. William George De Burgh (1949). The Life of Reason. London, Macdonald & Evans.score: 463.2
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  8. Cyril Edwin Mitchinson Joad (1935). Return to Philosophy: Being a Defence of Reason. London, Faber and Faber Limited.score: 463.2
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  9. James F. Sennett (1994). Faith and Reason From Plato to Plantinga. Faith and Philosophy 11 (2):342-348.score: 432.0
  10. Dewey J. Hoitenga (1991). Faith and Reason From Plato to Plantinga: An Introduction to Reformed Epistemology. SUNY Press.score: 423.0
    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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  11. 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: 423.0
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  12. 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: 423.0
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  13. Austin Marsden[from old catalog] Farrer (1967). Faith and Speculation. New York University Press.score: 405.6
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  14. Neil Ormerod (2005). Faith and Reason: Perspectives From Macintyre and Lonergan. Heythrop Journal 46 (1):11–22.score: 405.0
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  15. 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: 405.0
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  16. 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: 405.0
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  17. 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: 405.0
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  18. 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: 405.0
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  19. 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: 405.0
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  20. 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: 405.0
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  21. 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: 405.0
     
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  22. Guido de Ruggiero (1946). Myths and Ideals. New York [Etc.]G. Cumberlege, Oxford University Press.score: 403.2
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  23. ʻAlī Murād Dāvūdī (1970). ʻaql Dar Ḥikmat-I Mashshāʼ.score: 403.2
     
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  24. Cyril Edwin Mitchinson Joad (1936). Return to Philosophy. New York, E. P. Dutton & Co., Inc..score: 403.2
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  25. Frederick Robert Tennent (1943). The Nature of Belief. London, the Centenary Press.score: 398.4
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  26. Joseph A. Buijs (2013). Faith, Reason, and Worldviews. Sophia 52 (4):701-709.score: 358.2
    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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  27. 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: 351.0
    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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  28. Paul Helm (ed.) (1999). Faith and Reason. Oxford University Press.score: 333.0
    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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  29. Antonio Sabetta (2012). Faith and Reason: Historical Analysis and Perspectives for the Present. Davies Group, Publishers.score: 333.0
    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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  30. Hailsham of Saint Marylebone & Quintin McGarel Hogg (1961). The Need for Faith in a Scientific Age. Jackson.score: 290.4
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  31. Jeffrey Mallinson (2003). Faith, Reason, and Revelation in Theodore Beza: (1519-1605). OUP Oxford.score: 282.6
    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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  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: 270.0
    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: 264.6
    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: 261.0
    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: 261.0
    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: 261.0
    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: 261.0
    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: 261.0
    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. David C. Snyder (1986). Faith and Reason in Locke's Essay. Journal of the History of Ideas 47 (2):197-213.score: 261.0
    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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  40. R. G. Collingwood (1968). Faith and Reason. Essays on the Philosophy of Religion. Quadrangle Books.score: 261.0
    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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  41. Jasper Hopkins, Of the Relationship of Faith to Reason.score: 261.0
    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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  42. 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: 234.0
    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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  43. Alexander Pruss, Ex Nihilo Nihil Fit: Arguments New and Old for the Principle of Sufficient Reason Alexander R. Pruss November 1, 2002 1. Introduction. [REVIEW]score: 216.0
    “Ex nihilo nihil fit,” goes the classic adage: nothing comes from nothing. Parmenides used the Principle of Sufficient Reason to argue that there was no such thing as change: If there was change, why did it happen when it happened rather than earlier or later? “Nothing happens in vain, but everything for a reason and under necessitation,” claimed Leucippus. Saint Thomas insisted in the.
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  44. John King-Farlow (1973). Faith and the Life of Reason. Dordrecht,Reidel.score: 216.0
    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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  45. David E. Smith (2009). Mormons and Evangelicals: Reasons for Faith. Gorgias Press.score: 213.0
    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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  46. Adriaan Theodoor Peperzak (1997). Philosophia. Faith and Philosophy 14 (3):321-333.score: 204.0
    Since the modern faith in Reason has died, the way is reopened for a thorough discussion of the relations between philosophy and theology. Being metaphilosophical as well as meta theological, such a discussion presupposes solid acquaintance with the concrete praxis of philosophy and theology as existentially rooted enterprises developed in the history of particular cultures and individual persons. This article defends the thesis that philosophy in the modern sense of the word never has been and cannot be autarkic because (...)
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  47. Sarah Coakley (ed.) (2013). Faith, Rationality, and the Passions. Wiley.score: 201.6
    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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  48. Geertjan Zuijdwegt (2013). Richard Whately's Influence On John Henry Newman's Oxford University Sermons On Faith And Reason (1839–1840). Newman Studies Journal 10 (1):82-95.score: 199.2
    In 1839 and 1840, Newman preached four Oxford University Sermons, which critiqued the evidential apologetics advocated by John Locke (1632-1704) and William Paley (1743-1805) and subsequently restated by Richard Whately (1787-1863). In response, Newman drew upon Whately’s earlier works on logic and rhetoric to develop an alternative account of the reasonableness of religious belief that was based on implicit reasoning from antecedent probabilities. Newman’s argument was a creative response to Whately’s contention that evidential reasoning is the only safeguard against superstition (...)
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  49. P. J. E. Kail (2011). Hume's Living Legacy. The Philosophers' Magazine 54 (54):63-68.score: 196.8
    He is the darling of naturalism or the bogeyman of scepticism, a friend to virtue or an unwitting party to incipient nihilism. He is politically conservative, or a liberator from old views. He is a fideist, an advocate of faith over reason, or a precursor of Richard Dawkins.
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  50. Mark D. Gedney (1997). Reasonable Faith and Faithful Reason. Philosophy and Theology 10 (1):33-63.score: 195.0
    In this paper I have attempted to develop Hegel’s philosophy of religion in light of his critical appropriation of both Kant and Schleiermacher. My purposes for doing so are two-fold. On the one hand, I think that many of the difficulties in interpreting Hegel’s philosophy of religion stem from a failure to see his position as a response to both of these key figures. On the other hand, I wished to give emphasis to the fact that Hegel’s philosophy of religion (...)
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