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

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  1.  16
    Ovey N. Mohammed (1984). Averroesʼ Doctrine of Immortality: A Matter of Controversy. Published for the Canadian Corporation for Studies in Religion/Corporation Canadienne des Sciences Religieuses by Wilfrid Laurier University Press.
    INTRODUCTION The Background Mid-way through the twelfth century, as the Latin West was introduced to a wealth of previously unknown scientific and ...
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  2.  13
    Eugene Fontinell (1986). Self, God, and Immortality: A Jamesian Investigation. Fordham University Press.
    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 upon the (...)
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  3.  40
    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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  4.  3
    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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  5.  29
    Richard C. Dales (1995). The Problem of the Rational Soul in the Thirteenth Century. E.J. Brill.
    This study of the interaction of the Aristotelian and Augustinian views of the soul traces the disarray of Latin concepts by 1240, the solutions of Bonaventure ...
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  6.  6
    Miguel Saralegui (2014). The immortality of the soul: History of a political argument. Ideas Y Valores 63 (155):85-106.
    Se examina una cuestión fundamental y poco estudiada de la teología política: la relación entre la defensa de la inmortalidad del alma y el mantenimiento del orden público. Se realiza un recorrido histórico por autores como Pietro Pomponazzi y Tomás Moro, que aceptan motivos políticos para defenderla, y David Hume, quien considera que no existe ningún motivo político para mantener dicha relación. Por último, se analizan los argumentos esgrimidos para mostrar que su eficacia está condicionada por la situación histórica. The (...)
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  7.  9
    Everett Ferguson (ed.) (1951). 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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  8.  1
    S. R. F. Price, R. Chapman, G. Gnoli, J. -P. Vernant, S. C. Humphreys, H. King, E. Vermeule & J. Whaley (1983). The Archaeology of DeathLa Mort, les Morts Dans les Societes anciennesMortality and Immortality: The Anthropology and Archaeology of DeathAspects of Death in Early Greek Art and PoetryMirrors of Mortality: Studies in the Social History of Death. Journal of Hellenic Studies 103:195.
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  9. W. Madelung (2008). Scripturalist Islam: The History and Doctrines of the Akhbari Shilhringi School * by Robert Gleave. Journal of Islamic Studies 19 (3):398-400.
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  10.  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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  11.  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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  12.  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 (3):555-559.
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  13. A. L. Basham (1957). History and Doctrines of the Ājīvikas. Philosophy 32 (120):82-84.
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  14. Friedrich Ueberweg (1871). System of Logic and History of Logical Doctrines. Thoemmes Press.
  15. Stephen Downes (1990). Immortality Vs. Muller's Ratchet. Sex and Death in Protozoa: The History of an Obsession (1988). By Graham Bell. Cambridge University Press, Cambridge. Pp. 199. £25.00, $44.50. ISBN 0 521 36141 9. [REVIEW] Bioessays 12 (4):198-198.
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  16. Eduard Heimann (1947). History of Economic Doctrines. Philosophical Review 56 (1):105-106.
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  17. 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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  18. Karen Armstrong (1993). 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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  19. 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..
  20.  41
    Lloyd P. Gerson (1990). 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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  21.  9
    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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  22.  2
    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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  23. William J. Courtenay (1990). Capacity and Volition: A History of the Distinction of Absolute and Ordained Power. P. Lubrina.
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  24.  13
    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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  25. Michah Gottlieb (2013). Faith, Reason, Politics: Essays on the History of Jewish Thought. Eurospan [Distributor].
     
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  26. Richard Sugg (2013). The Secret History of the Soul: Physiology, Magic and Spirit Forces From Homer to St. Paul. Cambridge Scholars Publishing.
  27.  26
    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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  28.  37
    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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  29.  11
    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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  30.  66
    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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  31. Jaroslav Pelikan (1986). The Mystery of Continuity: Time and History, Memory and Eternity in the Thought of Saint Augustine. University Press of Virginia.
  32. Eugene Kevane (1980). The Lord of History: Christocentrism and the Philosophy of History. St. Paul Editions.
     
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  33.  21
    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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  34.  3
    Pekka Kärkkäinen & Henrik Lagerlund (2009). Philosophical Psychology in 1500 : Erfurt, Padua and Bologna. In Sara Heinämaa & Martina Reuter (eds.), Psychology and philosophy : inquiries into the soul from late scholasticism to contemporary thought. Springer
    The chapter gives a general description of philosophical psychology as it was practiced and taught in the sixteenth century at three of the most important universities of the time, the universities of Erfurt, Padua, and Bologna. Contrary to received notions of the Renaissance it argues that the sixteenth-century philosophical psychology was tightly bound to the Aristotelian tradition. At the University of Erfurt, philosophical psychology was developed with strong adherence to the basic doctrines of Buridanian via moderna, as it had (...)
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  35.  1
    Angelika Malinar (forthcoming). Philosophy in the Mahābhārata and the History of Indian Philosophy. Journal of Indian Philosophy:1-21.
    The study of philosophical terms and doctrines in the Mahābhārata touches not only on important aspects of the contents, composition and the historical contexts of the epic, but also on the historiography of Indian philosophy. General ideas about the textual history of the epic and the distinction between “didactic” and “narrative” parts have influenced the study of epic philosophy no less than academic discussions about what is philosophy in India and how it developed. This results in different evaluations (...)
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  36. 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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  37.  13
    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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  38.  1
    Dmitri Levitin (2012). The Experimentalist as Humanist: Robert Boyle on the History of Philosophy. Annals of Science (2):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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  39.  60
    Constantine Sandis (2009). Contextualist Vs. Analytic History of Philosophy: A Study in Socrates. Think 8 (22):101-105.
    I here respond to James Warren and John Shand's replies to my paper ‘In Defence of Four Socratic Doctrines’ by questioning the supremacy of contextualist history of philosophy over the so-called ‘analytic’ approach.
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  40. John Waller (2004). Fabulous Science: Fact and Fiction in the History of Scientific Discovery. Oxford University Press Uk.
    The great biologist Louis Pasteur suppressed 'awkward' data because it didn't support the case he was making. John Snow, the 'first epidemiologist' was doing nothing others had not done before. Gregor Mendel, the supposed 'founder of genetics' never grasped the fundamental principles of 'Mendelian' genetics. Joseph Lister's famously clean hospital wards were actually notorious dirty. And Einstein's general relativity was only 'confirmed' in 1919 because an eminent British scientist cooked his figures. These are just some of the revelations explored in (...)
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  41.  15
    John Milbank (1997). History of the One God. Heythrop Journal 38 (4):371–400.
    The article discusses the history of monotheism from the earliest times to the present. It begins with arguments against the notion of monotheists as an evolutionarily early stage in religion and then proceeds to characterize monotheism in the Old testament. The view that there was every a pre‐monotheistic phase of one ‘national God’ is called into question, along with the priority of the ‘God of history’ over the creator God. Association of the divine with social justice is shown (...)
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  42.  1
    Albert William Levi (1976). "De Interpretatione": Cognition and Context in the History of Ideas. Critical Inquiry 3 (1):153-178.
    One can sympathize with [Leo] Strauss' ultimate aim—to protect the validity of moral judgment against that form of relativism which would assess the value of great philosophic works simply in terms of how they satisfied the needs of the times for which they were written. But in believing that "historicism " meant "relativism," and that all attention to the temporal relevance of great doctrines in the history of ideas was somehow perverse, Strauss was profoundly mistaken. Hermeneutics is not (...)
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  43. Peter C. Hodgson (ed.) (2014). History of Christian Dogma. Oxford University Press Uk.
    This volume a translation of a mid-nineteenth century work on the history of Christian dogma by Ferdinand Christian Baur, who brilliantly applied Hegelian categories to his historical studies in New Testament, church history, and history of Christian dogma. "Dogma" for him is the rational articulation of the Christian "idea" or principle-the idea that God and humanity are united in Christ and reconciled through the faith of the spiritual community. Baur offers a unique perspective on the whole of (...)
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  44.  29
    Liam P. Dempsey (2011). 'A Compound Wholly Mortal' : Locke and Newton on the Metaphysics of (Personal) Immortality. British Journal for the History of Philosophy 19 (2):241-264.
    In this paper I consider a cluster of positions which depart from the immortalist and dualist anthropologies of Rene Descartes and Henry More. In particular, I argue that John Locke and Isaac Newton are attracted to a monistic mind-body metaphysics, which while resisting neat characterization, occupies a conceptual space distinct from the dualism of the immortalists, on the one hand, and thoroughgoing materialism of Thomas Hobbes, on the other. They propound a sort of property monism: mind and body are distinct, (...)
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  45.  11
    Peter Eli Gordon (2004). Continental Divide: Ernst Cassirer and Martin Heidegger at Davos, 1929—an Allegory of Intellectual History. Modern Intellectual History 1 (2):219-248.
    The 1929 between Martin Heidegger and Ernst Cassirer has long been viewed by intellectual historians as a paradigmatic event not only for its philosophical meaning but also for its apparently cultural-political ramifications. But such interpretations easily lend legitimacy to a broader and recently ascendant intellectual-historical trend that would reduce philosophy to an allegorical expression of ostensibly more or instrumentalist meanings. However, as this essay tries to show, the core of the dispute between Cassirer and Heidegger is irreducibly philosophical: the Davos (...)
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  46.  11
    Paul Roth (1988). Narrative Explanations: The Case of History. History and Theory 27 (1):1-13.
    The very idea of narrative explanation invites two objections: a methodological objection, stating that narrative structure is too far from the form of a scientific explanation to count as an explanation, and a metaphysical objection, stating that narrative structure situates historical practice too close to the writing of fiction. Both of these objections, however, are illfounded. The methodological objection and the dispute regarding the status of historical explanation can be disposed of by revealing their motivating presupposition: the plausibility of an (...)
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  47.  3
    Friedrich Schiller (1972). The Nature and Value of Universal History: An Inaugural Lecture [1789]. History and Theory 11 (3):321-334.
    Our contact with men of distant lands has made possible the notion of universal history. All societies are members of the same human civilization, though at different stages in its development. From the small sum of known past events the universal historian selects only those whose influence on contemporary life has been essential and readily discernible, and moves backward in time toward the origins. This produces an aggregate of world-changes which fit together only in a disconnected and fortuitous way. (...)
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  48. Thomas McCarthy, Multicultural Cosmopolitanism Remarks on the Idea of Universal History.
    From the time of our first communication, some thirty years ago, Fred Dallmayr and I have never ceased to disagree about key foundational issues in social and political theory. Our disagreements are not haphazard but consistent; they might be characterized roughly as stemming from the differences between his brand of hermeneutics and my brand of critical theory, or between his sources of inspiration in Hegel and Heidegger and my own in Kant and Habermas. But they are also “reasonable disagreements” that (...)
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  49.  39
    David Bradshaw (2004). Aristotle East and West: Metaphysics and the Division of Christendom. Cambridge University Press.
    This book traces the varying conceptions of the nature of God's existence from Aristotle, through the pagan Neoplatonists, to thinkers such as Augustine, Boethius, and Aquinas (in the West) and Dionysius the Areopagite, Maximus the Confessor, and Gregory Palamas (in the East). The result is a powerful comparative history of philosophical thought in Christendom that provides documentation for the schism between the Eastern and Western churches.
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  50.  5
    Rod Preece (2007). Thoughts Out of Season on the History of Animal Ethics. Society and Animals 15 (4):365-378.
    Contrary to conventional wisdom, the earlier Western tradition did not customarily deny souls per se to nonhuman animals; when it denied immortal souls to animals, it sometimes deemed that denial a reason for giving greater consideration to animals in their earthly existence. Nor has the Western tradition uniformly deemed animals intended for human use. Further, there was considerable opposition to the Cartesian view of animals as insentient machines, and—even among those who were convinced—it was not unknown for them to deem (...)
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