Search results for 'Meaning (Philosophy Christianity' (try it on Scholar)

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  1.  17
    Matthew Eric Engelke & Matt Tomlinson (eds.) (2006). The Limits of Meaning: Case Studies in the Anthropology of Christianity. Berghahn Books.
    Meaning, Anthropology, Christianity Matt Tomlinson & Matthew Engelke The Uses of Meaning As Stanley Tambiah once said, "the various ways 'meaning' is ...
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  2.  4
    Sandu Frunza (2010). Aspects of the Connection Between Judaism and Christianity in Franz Rosenzweig's Philosophy. Journal for the Study of Religions and Ideologies 6 (18):181-205.
    The novelty in Rosenzweig’s new ways of thinking lies in the fact that, unlike the traditional view, in his thought philosophy is the discipline containing a subjective element, whereas religion is more objective since it is founded on revelation. These complementary differences help the philosopher rethink Judaism and Jewish identity in the context of the spiritual crisis of the secularized Judaism of his time. Starting with the analysis of this reconstruction of philosophy, this text attempts to present a balanced perspective (...)
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  3. H. Dooyeweerd (1996). Christian Philosophy and the Meaning of History. Monograph Collection (Matt - Pseudo).
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  4.  15
    Delwin Brown (1971). Process Philosophy and the Question of Life's Meaning. Religious Studies 7 (1):13 - 29.
    Recent discussions, principally among analytic philosophers, concerning the meaning and the validity of the ‘question of life's meaning’ are significant in several ways. They indicate how analytic philosophy, long charged with sterility, can clarify deeply human questions. They suggest useful avenues of discussion between the analysts and the existentialists, phenomenologists and process philosophers. And they offer some illuminating discriminations between theism and naturalism, and between religious and non-religious understandings of life. But an additional consequence of these discussions is (...)
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  5.  8
    Stephen Mulhall (2015). The Incurious Seeker’s Quest for Meaning: Heidegger, Mood and Christianity by Kevin Sludds. [REVIEW] Review of Metaphysics 69 (1):153-155.
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  6.  17
    Laurens ten Kate (2008). Intimate Distance: Rethinking the Unthought God in Christianity. Sophia 47 (3):327-343.
    The work of the French philosopher Jean-Luc Nancy shares with the thinkers of the ‘theological turn in phenomenology’ the programmatic desire to place the ‘theological’, in the broad sense of rethinking the religious traditions in our secular time, back on the agenda of critical thought. Like those advocating a theological turn in phenomenology, Nancy’s deconstructive approach to philosophical analysis aims to develop a new sensibility for the other, for transcendence, conceptualized as the non-apparent in the realm of appearing phenomena. This (...)
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  7. Wilhelm Gräb & Lars Charbonnier (eds.) (2012). Individualität: Genese Und Konzeption Einer Leitkategorie Humaner Selbstdeutung. Berlin University Press.
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  8. Kevin Lowry (2012). Faith at Work: Finding Purpose Beyond the Paycheck. Our Sunday Visitor Pub..
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  9. Nikolaĭ Berdi͡aev (2009). The Meaning of History. Semantron Press.
    Translator's note -- Foreword by Boris Jakim -- On the essence of the historical : the meaning of tradition -- On the nature of the historical : the metaphysical and the historical -- Of celestial history : god and man -- Of celestial history : time and eternity -- The destiny of the Jews -- Christianity and history -- The Renaissance and humanism -- The end of the Renaissance and the crisis of humanism : the advent of the (...)
     
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  10. Phillip Cary (1999). Philosophy and Religion in the West. Teaching Co..
    pt. 1. lecture 1. Philosophy and religion as traditions ; lecture 2. Plato's inquiries ; lecture 3. Plato's spirituality ; lecture 4. Plato and Aristotle ; lecture 5. Plotinus ; lecture 6. The Jewish scriptures ; lecture 7. Platonist philosophy and scriptural religion ; lecture 8. The New Testament ; lecture 9. Rabbinic Judaism ; lecture 10. Church Fathers ; lecture 11. The development of Christian Platonism ; lecture 12. Jewish rationalism and mysticism (six cassettes) -- pt. 2. lecture 13. (...)
     
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  11.  46
    Lewis R. Gordon (2008). An Introduction to Africana Philosophy. Cambridge University Press.
    In this undergraduate textbook Lewis R. Gordon offers the first comprehensive treatment of Africana philosophy, beginning with the emergence of an Africana (i.e. African diasporic) consciousness in the Afro-Arabic world of the Middle Ages. He argues that much of modern thought emerged out of early conflicts between Islam and Christianity that culminated in the expulsion of the Moors from the Iberian Peninsula, and from the subsequent expansion of racism, enslavement, and colonialism which in their turn stimulated reflections on reason, (...)
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  12. Jerry H. Gill (1968). Philosophy and Religion; Some Contemporary Perspectives. Minneapolis, Burgess Pub. Co..
    Reason and quest for revelation, by P. Tillich.--On the ontological mystery, by G. Marcel.--The problem of non-objectifying thinking and speaking, by M. Heidegger.--The problem of natural theology, by J. Macquarrie.--Metaphysical rebellion, by A. Camus.--Psychoanalysis and religion by E. Fromm.--Why I am not a Christian, by B. Russell.--The quest for being, by S. Hook.--The sacred and the profane; a dialectical understanding of Christianity, by T. J. J. Altizer.--Three strata of meaning in religious discourse by C. Hartshorne.--The theological task, by (...)
     
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  13.  41
    Ryan Szpiech (2010). In Search of Ibn Sīnā's “Oriental Philosophy” in Medieval Castile. Arabic Sciences and Philosophy 20 (2):185-206.
    Abstract. Scholars have long debated the possibility of a mystical or illuminationist strain of thought in Ibn Sīnā 's body of writing. This debate has often focused on the meaning and contents of his partly lost work al-Mashriqiyyūn (The Easterners), also known as al-Ḥikma al-Mashriqiyya (EasternWisdom), mentioned by Ibn Sīnā himself as well as by numerous Western writers including Ibn Rushd and Ibn Ṭufayl. A handful of references to what is called Ibn Sīnā 's “Oriental Philosophy” are also found (...)
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  14. Vincent Shen (1996). Consciousness and salvation - the conversation between Buddhism and Christianity. Philosophy and Culture 24 (1):2-19.
    In the end of the century atmosphere in which the whole world is entering the valley of nihilism. It seems from a human dilemma, Buddhist and Christian spiritual resources should be jointly developed through conversation, contribute their ideas, values ​​and practices, to promote recovery of people's lives meaning. This article deals Christianity and Buddhism way of talking, is to use my "comparative philosophy." This is a basic way of thinking and practice, must be differences in the surface or (...)
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  15.  1
    W. R. Inge (1936). The Place of Myth in Philosophy. Philosophy 11 (42):131 - 145.
    My subject is the place of myth in philosophy, not in religion. If I were dealing with the philosophy of religion, I should, of course, have much to say on the place of myth in theology; and what I have to say may have some bearing on this subject; but I am not dealing with particular dogmas of Christianity or of any other religion. My thesis is that when the mind communes with the world of values its natural and (...)
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  16. Terry F. Godlove (2014). Kant and the Meaning of Religion. Columbia University Press.
    Terry F. Godlove discovers in Immanuel Kant's theoretical philosophy resources that have much wider implications beyond Christianity and the philosophical issues that concern monotheism and its beliefs. For Godlove, Kant's insights, when properly applied, can help rejuvenate our understanding of the general study of religion and its challenges. He therefore bypasses what is usually considered to be the "Kantian philosophy of religion" and instead focuses on more fundamental issues, such as Kant's account of concepts, experience, and reason and their (...)
     
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  17.  13
    Emmanuel Levinas & Seán Hand (1990). Reflections on the Philosophy of Hitlerism. Critical Inquiry 17 (1):63-71.
    The philosophy of Hitler is simplistic [primaire]. But the primitive powers that burn within it burst open its wretched phraseology under the pressure of an elementary force. They awaken the secret nostalgia within the German soul. Hitlerism is more than a contagion or a madness; it is an awakening of elementary feelings.But from this point on, this frighteningly dangerous phenomenon becomes philosophically interesting. For these elementary feelings harbor a philosophy. They express a soul's principal attitude towards the whole of reality (...)
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  18.  20
    Arnold I. Davidson (1990). Spiritual Exercises and Ancient Philosophy: An Introduction to Pierre Hadot. Critical Inquiry 16 (3):475-482.
    Pierre Hadot, whose inaugural lecture to the chair of the History of Hellenistic and Roman Through at the Collège de France we are publishing here, is one of the most significant and wide-ranging historians of ancient philosophy writing today. His work, hardly known in the English-reading world except among specialists, exhibits that rare combination of prodigious historical scholarship and rigorous philosophical argumentation that upsets any preconceived distinction between the history of philosophy and philosophy proper. In addition to being the translator (...)
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  19.  31
    John Russell Roberts (2007). A Metaphysics for the Mob: The Philosophy of George Berkeley. Oxford University Press.
    George Berkeley notoriously claimed that his immaterialist metaphysics was not only consistent with common sense but that it was also integral to its defense. Roberts argues that understanding the basic connection between Berkeley's philosophy and common sense requires that we develop a better understanding of the four principle components of Berkeley's positive metaphysics: The nature of being, the divine language thesis, the active/passive distinction, and the nature of spirits. Roberts begins by focusing on Berkeley's view of the nature of being. (...)
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  20.  10
    Zhang Xianglong (1999). The Time of Heaven in Chinese Ancient Philosophy. Contemporary Chinese Thought 30 (4):44-61.
    Since the Middle Ages, Westerners have held two main views on time: eschatological and physical . The former came from Christianity, and understood time through the relations between human beings and God. Time or history goes towards the anticipated end . The latter view connects with the means of measuring time, which have become more and more precise. According to this view, time essentially has nothing to do with human existence. It is an objective, even an irreversible passing, having (...)
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  21. Lewis R. Gordon (2012). An Introduction to Africana Philosophy. Cambridge University Press.
    In this undergraduate textbook Lewis R. Gordon offers the first comprehensive treatment of Africana philosophy, beginning with the emergence of an Africana consciousness in the Afro-Arabic world of the Middle Ages. He argues that much of modern thought emerged out of early conflicts between Islam and Christianity that culminated in the expulsion of the Moors from the Iberian Peninsula, and from the subsequent expansion of racism, enslavement, and colonialism which in their turn stimulated reflections on reason, liberation, and the (...)
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  22. Richard Oxenberg (2015). Being-Towards-Life and Being-Towards-Death: Heidegger and the Bible on the Meaning of Human Being.
    This work is a revised version of my dissertation, originally presented in 2002. It explores questions of God and faith in the context of Martin Heidegger's phenomenological ontology, as developed in Being and Time. One problem with traditional philosophical approaches to the question of God is their tendency to regard God's existence as an objective datum, which might be proven or disproven through logical argumentation. Since Kant, such arguments have largely been dismissed as predicated on a priori assumptions whose legitimacy (...)
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  23. Tomas Sedlacek & Vaclav Havel (2013). Economics of Good and Evil: The Quest for Economic Meaning From Gilgamesh to Wall Street. Oxford University Press Usa.
    Tomas Sedlacek has shaken the study of economics as few ever have. Named one of the "Young Guns" and one of the "five hot minds in economics" by the Yale Economic Review, he serves on the National Economic Council in Prague, where his provocative writing has achieved bestseller status. How has he done it? By arguing a simple, almost heretical proposition: economics is ultimately about good and evil.In The Economics of Good and Evil, Sedlacek radically rethinks his field, challenging our (...)
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  24.  33
    Maurice Blondel (1964). The Letter on Apologetics, and, History and Dogma. W.B. Eerdmans Pub. Co..
    'The Letter on Apologetics' is a key statement on the possibility and meaning of Christian philosophy.
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  25. Paul Elmen (1958). The Restoration of Meaning to Contemporary Life. Garden City, N.Y.Doubleday.
     
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  26. Leslie Allen Paul (1949). The Meaning of Human Existence. Westport, Conn.,Greenwood Press.
     
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  27.  10
    Joji Yorikawa (2008). Hegel and Japan. Proceedings of the Xxii World Congress of Philosophy 8:289-296.
    The question is how have the Japanese received and analyzed Hegel’s philosophy? In addressing the theme of “Japanese philosophy and Hegel”, I would like to show that Hegel represents a junction in Western philosophy and that his ideas were transformed later, especially within the ranges of the sciences for understanding new developments. If interpretation of Hegel is again in transition today, and if Hegel’s work shows up in newer perspectives, we shall recall that not only Hegel’s understanding of the world (...)
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  28.  15
    Fernando Escalante Gonzalbo (2006). In the Eyes of God: A Study on the Culture of Suffering. University of Texas Press, Teresa Lozano Long Institute of Latin American Studies.
    "Every culture needs to appropriate the universal truth of human suffering," says Fernando Escalante, ". . . to give its own meaning to this suffering, so that human existence is bearable." Originally published in Spanish as La mirada de Dios: Estudios sobre la cultura del sufrimiento, this book is a remarkable study of the evolution of the culture of suffering and the different elements that constitute it, beginning with a reading of Rousseau and ending with the appearance of the (...)
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  29.  14
    James V. Schall (2008). The Mind That is Catholic: Philosophical and Political Essays. Catholic University of America Press.
    Introduction: "A certain crime unobserved" -- On Catholic thinking -- The mind that is Catholic -- "Infinitized by the spirit" : Maritain and the intellectual vocation -- Chesterton, the real "heretic" : "the outstanding eccentricity of the peculiar sect called Roman Catholics" -- "The very graciousness of being" -- Reckoning with Plato -- On the uniqueness of Socrates : political philosophy and the rediscovery of the human body -- On the death of Plato : some philosophical thoughts on the Thracian (...)
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  30. Meijer C. Smit (2002). Toward a Christian Conception of History. University Press of America.
    Meyer Cornelis Smit taught history and philosophy in the Free University at Amsterdam for a quarter century. Toward a Christian Conception of History presents the harvest of his scholarly output. The relation between God and history and the problems inherent in articulating that relation in a manner consistent with historic Christian belief and modern ideas of historical existence is the central theme of Smit's writing. Smit discusses the influence of one's world view on the practice and appreciation of history, the (...)
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  31. Pierre Teilhard de Chardin (2001). The Divine Milieu. Perennial.
    The essential companion to Pierre Teilhard de Chardin's The Phenomenom of Man , The Divine Milieu expands on the spiritual message so basic to his thought. He shows how man's spiritual life can become a participation in the destiny of the universe. Teilhard de Chardin -- geologist, priest, and major voice in twentieth-century Christianity -- probes the ultimate meaning of all physical exploration and the fruit of his own inner life. The Divine Milieu is a spiritual treasure for (...)
     
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  32.  18
    A. K. Koekkoek (2002). Book Review.(Review of the Book De Reformatorische Rechtsstaatsgedachte, 1999, 9051894384). [REVIEW] Philosophia Reformata: Orgaan van de Vereeniging Voor Calvinistische Wijsbegeerte 6 (2):204-206.
    Books Reviewed in this Article: Reason, Truth and History. By Hilary Putnam. Pp.xii, 222, Cambridge University Press, 1982, £15.00 , £4.95 . Fundamentals of philosophy. By David Stewart and H. Gene Blocker. Pp.xiii, 378, New York, Macmillan, 1982, £12.95. Modern Philosophy: An Introduction. By A.R. Lacey. Pp.vii, 246, London and Boston, Routledge & Kegan Paul, 1982, £7.95 , £3.95 . Merleau‐Ponty's Philosophy. By Samuel B. Mallin. Pp.xi, 302, New Haven and London, Yale University Press, 1979, £14.20. Thought and Object: Essays (...)
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  33. Graeme Hunter (2004). Radical Protestantism in Spinoza's Thought. Ashgate.
    Context -- A Jew in Amsterdam -- Conflicts and communities -- Christian philosophy? -- A Bible gallery -- Religion and politics in the TTP -- Miracles, meaning, and moderation -- Christian pluralism -- Ethics reconsidered -- Providence, obedience, and love -- Spinoza and Christianity.
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  34.  44
    Jarrett Zigon (2009). Developing the Moral Person: The Concepts of Human, Godmanhood, and Feelings in Some Russian Articulations of Morality. Anthropology of Consciousness 20 (1):1-26.
    Based on ethnographic research done in Moscow, Russia, this article describes how some Muscovites articulate their moral consciousness, that is, the ways in which persons articulate to themselves and others how they conceptualize morality. While it may be possible, and indeed is often the case, that these concepts influence how people act and help guide individuals toward moral behavior, what is more important for our purposes is that these concepts provide a way for persons to give meaning, both for (...)
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  35. Basil Mitchell (ed.) (2013). Faith and Logic: Oxford Essays in Philosophical Theology. Routledge.
    When this book was originally published in 1957 there had been lively debates on the air and in the press about the bearing of modern philosophy upon Christianity, but there had been relatively little sustained discussion of the subject. This book of essays was the product of a small group of Oxford philosophers and theologians, who had met and talked informally for some years before writing it. It is an attempt to discuss with care and candour some of the (...)
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  36.  59
    Robert E. Allinson (1992). The Golden Rule as the Core Value in Confucianism & Christianity: Ethical Similarities and Differences. Asian Philosophy 2 (2):173 – 185.
    One side of this paper is devoted to showing that the Golden Rule, understood as standing for universal love, is centrally characteristic of Confucianism properly understood, rather than graded, familial love. In this respect Confucianism and Christianity are similar. The other side of this paper is devoted to arguing contra 18 centuries of commentators that the negative sentential formulation of the Golden Rule as found in Confucius cannot be converted to an affirmative sentential formulation (as is found in (...)) without a change in its meaning. In this respect Confucianism and Christianity are different. (shrink)
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  37.  6
    L. Brown (2007). The Joy of Suffering: Nietzsche, Theodicy and Women's. South African Journal of Philosophy 26 (1):31-43.
    I use Nietzsche's work on theodicy to explore gendered valuation systems around women's bodies. The notion of theodicy provides a different entry point to questions of ideology, as it begins with an account of people's attempts to find meaning in their lives. Nietzsche traced humans' propensity to look for and create stories that give meaning to their lives, even when this meaning is one that may ultimately oppress them or celebrate something negative, such as suffering. For him (...)
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  38.  9
    Paul Edwards (1971). Kierkegaard and the 'Truth' of Christianity. Philosophy 46 (176):89 - 108.
    The Alleged Turning Point in European Philosophy Existentialists, especially those who follow either Heidegger or Jaspers, find a great deal objectionable in what they variously call ‘scientism’, ‘scientific rationalism’, and ‘positivism’. In this article I shall discuss one of the alleged defects of scientific rationalism, that it recognizes only one kind of truth—the kind that existentialists call ‘objective truth’. ‘One great achievement of existential philosophy,’ writes William Barrett, ‘has been a new interpretation of the idea of truth in order to (...)
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  39.  16
    Noeli Dutra Rossatto (2012). Medieval Hermeneutics: The Spiritual Comprehension of Joachim of Fiore. Trans/Form/Ação 35 (SPE):99-118.
    O estudo trata a hermenêutica medieval sob o prisma da compreensão espiritual (intelectio spiritualis) de Joaquim de Fiore (1135-1202). Mostra que a noção de Trindade serve de base para retomar o método alegórico e o tipológico da tradição. Além disso, serve para propor o novo método por concórdia que, a nosso ver, culminará na maior inovação da leitura da história medieval. Entre os resultados, destacamos a continuidade imediata dessa hermenêutica com os franciscanos espirituais do século XIII e sua influência direta (...)
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  40.  41
    David Nikkel (2006). Discerning the Spirits of Modernity and Postmodernity. Tradition and Discovery 33 (1):8-26.
    I characterize controlling pictures or assumptions and concomitants of first modemity and then postmodernity. In brief, these assumptions are the possibility of absolute transcendence of one’s body, language, and culture versus the inescapability of some immanence in the same, of standing in the world. I trace the historical trajectory of the modem spirit and conclude that the move from modernity to postmodemity has been a long, gradual one that continues today. Modern thought increasingly recognized the historical relativity and conditionedness of (...)
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  41. J. Budziszewski (2011). The Line Through the Heart: Natural Law as Fact, Theory, and Sign of Contradiction. Intercollegiate Studies Institute.
    Natural law as fact, theory, and sign of contradiction -- The second tablet project -- The mystery of what? -- The natural, the connatural, and the unnatural -- Accept no imitations: natural law vs. naturalism -- Thou shalt not kill . . . whom? the meaning of the person -- Capital punishment: the case for justice -- Constitution vs. constitutionalism -- Constitutional metaphysics -- The liberal, illiberal religion.
     
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  42.  27
    H. Tristram Engelhardt (2007). Why Ecumenism Fails: Taking Theological Differences Seriously. Christian Bioethics 13 (1):25-51.
    Contemporary Christians are separated by foundationally disparate understandings of Christianity itself. Christians do not share one theology, much less a common understanding of the significance of sin, suffering, disease, and death. These foundational disagreements not only stand as impediments to an intellectually defensible ecumenism, but they also form the underpinnings of major disputes in the culture wars, particularly as these are expressed in healthcare. There is not one Christian bioethics of sin, suffering, sickness, and death. In this article, the (...)
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  43.  25
    Deidre Nicole Green (2013). Works of Love in a World of Violence: Kierkegaard, Feminism, and the Limits of Self‐Sacrifice. Hypatia 28 (3):568-584.
    Feminist scholars adopt wide-ranging views of self-sacrifice: their critiques claim that women are inordinately affected by Christianity's valorization of self-sacrifice and that this traditional Christian value is inherently misogynistic and necrophilic. Although Søren Kierkegaard's Works of Love deems Christian love essentially sacrificial, love, in his view, sets significant limits on the role of self-sacrifice in human life. Through his proposed response to one who requests forgiveness, “Do you now truly love me?” Kierkegaard offers a model of forgiveness that subverts (...)
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  44. Richard Swinburne (1994). The Vocation of a Natural Theologian. In K. J. Clark (ed.), Philosophers Who Believe, Clark, Kelly James (Ed). Intervarsity Pr
    I outlined my academic career, and my reasons for writing the books which I did --to analyze the meaning and bring out the justification of the central claims of the Christian religion. For the first ten years of my academic career I wrote on the philosophy of science. Having developed a view about what confirms what, I applied it first to the claim that there is a God, in my trilogy on "The Philosophy of Theism"; and then to the (...)
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  45.  4
    Michael Rasche (2014). Kontiguität und Similarität der poetischen Sprache der Antike. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 17 (1):1-26.
    Cassirer proclaimed the human as ‘animal symbolicum’. Language, art and religion are manifestations of an symbolic and symbol-creating awareness. The symbols are caused by a movement which is to be characterized as tropical. A symbol can be generated as a metonymic term, based on the principle of contiguity, but also as an metaphoric term, corresponding to the principle of similarity. The perception of these tropical movements draws the attention to the origination of a symbolic term as well as to the (...)
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  46.  12
    John Kilcullen, Anselm, Monologion.
    One large exception to this generalisation is John Scottus Eriugena, who wrote original philosophical works, and also produced some translations of philosophical works. "Eriugena" is his rendering into Greek of "Scottus", which at that time meant Irish: John the Irishman. He was born in Ireland about AD 810, lived and wrote in France from about 840; he was one of the Irish and English clergy attracted to France by the Carolingian renaissance. He mastered Greek; knowledge of Greek was rare in (...)
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  47.  3
    Christopher Irwin (2007). God, Otherness, and Community: Some Reflections on Hegel and Levinas. The European Legacy 12 (6):663-678.
    Many critics have argued that the alterity of God is negated within Hegel's philosophy of religion. This paper will present the position that Hegel's approach to theology depends on a rigorous hermeneutic which does not negate the meaning and power of religious language and practice as they are found within various Christian traditions, though it does challenge the view that God is absolutely ?other? than the human. Further, Hegel's approach to the interpretation of the divine-human relationship need not be (...)
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  48.  1
    Ivan Bodrožić (2007). Augustinov hod od ljubavi prema filozofiji do filozofije ljubavi. Filozofska Istrazivanja 27 (3):581-593.
    U obraćenju i životu svetog Augustina veliku je ulogu odigrala ljubav prema filozofiji. Toliko je značajan njezin utjecaj na njegov životni tijek da se čak govorilo o dva obraćenja: jedno na filozofiju, drugo na kršćanstvo. Ako bi bilo pretjerano govoriti o dva obraćenja, jer se radilo o istom procesu u kojem je filozofija odigrala značajnu ulogu u Augustinovu boljem razumijevanju kršćanstva, ipak se ne može zanijekati važnost filozofije u njegovoj intelektualnoj formaciji. Ako mu je kršćanstvo predstavljalo puninu, onda mu je (...)
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  49.  1
    Richard Dales (1982). Discussions of the Eternity of the World During the First Half of the Twelfth Century. Speculum 57 (2):495-508.
    The question of the eternity of the world was much debated in antiquity, for it seemed to be one of the key philosophical differences between the majority of pagan philosophers and the Christians. Indeed, the whole meaning of the Christian drama was grounded in a historical account of the cosmos, which had an absolute beginning at the Creation, a critical turning point at the Incarnation, and a triumphant conclusion at the Resurrection. But the pagan philosophers, with the possible exception (...)
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  50.  1
    R. L. Franklin (1974). Religion and Religions1: R. L. FRANKLIN. Religious Studies 10 (4):419-431.
    When philosophers approach philosophy of religion, they typically ask two questions: are there any sound arguments to prove the existence of God; and is talk about God even rationally intelligible? Theologians, for their part, primarily expound the meaning and relevance of Christianity. I am by profession a philosopher, but apart from Secs. VI and VII I am here writing as a puzzled twentieth-century man. My prime worry is whether we philosophers and theologians are beginning with the right questions.
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