Guthrie has an interesting point: "I claim religion consists of seeing the world as humanlike and arises because doing so is a good bet even though, like other bets, it may fail". This book is best understood by identifying its two interwoven arguments. The first is that religion is anthropomorphism. The second is that this anthropomorphism is due to a perceptual strategy. He does an admirable job of presenting the first. Marshaling the thought of Spinoza, Hume, Feuerbach, and others, he (...) argues that religion arises from projecting human traits into nature. His second argument basically runs as follows: anthropomorphism permeates our world, in science, philosophy, commercial and fine art, and religion. There is a universal cause of anthropomorphism in all of these enterprises, and it is due to the perceptual strategy that anthropomorphism is "the result of a general, spontaneous, and unconscious interpretive tendency... to find as much organization as possible in things and events". For Guthrie, the most organization indicates what matters the most, and what matters the most are living beings, and especially humans. He theorizes "that perception is interpretation, that interpretation attends to the most important possibilities, and that the most important possibilities are humanlike". (shrink)

This book is a tribute to the thought and person of Louis Dupré. The editors caution that this “is not a Festschrift” because the work and wisdom of Dupré continue to expand even after his retirement from Yale as T. Lawrason Riggs Professor in the Philosophy of Religion.

This is a multidisciplinary and multicultural study of traditional and contemporary terms and issues in religious studies. It “is intended as a guide for people who are seeking a more adequate understanding of the history as well as the contemporary significance of religion”. This work is neither a dictionary nor an encyclopedia. It is a collection of essays discussing terms meaningful to religion in its postmodern context. The essays are not intended to provide a basic outline for the undergraduate. They (...) are for the serious student or scholar who seeks an ongoing dialogue with what has been written in the past as it is transformed into future meaning. (shrink)

On a cold Sunday afternoon in February, the fifty-eighth Aquinas Lecture was presented at Marquette University by Louis Dupré. His unassuming gentle manner coupled with his expert command of philosophy, theology, science, and literature left no doubt that those assembled were in the presence of greatness. Following his presentation, an expanded version of this lecture was made available in print. This small volume takes its well-deserved place as Dupré's twelfth book, in addition to the five he has edited.

To attain mastery of the writings of one seminal thinker is no small achievement; Purcell succeeds twice. This book is not for the philosophically timid. It is a work best suited for the true scholar of either Rahner or Levinas, with more than a general knowledge of both. This work is a significantly revised version of Purcell's doctoral thesis completed in Louvain, Belgium. It is brimming with quotations and references to primary and secondary works.

The problem of evil remains a central objection to belief in God for many professional and would-be philosophers. In this final volume of his tetralogy on the philosophy of Christian doctrine, Swinburne provides a coherent attempt to respond to this issue.

A more descriptive subtitle for this work would have been, “A Thomistic Guide to the Subject.” In many ways this book is an updated incarnation of introductory texts in philosophy written decades ago for use in Catholic seminaries and institutions.

This book is a collection of nine previously published articles from 1980–92. Of the more than 150 original articles Dupré has written, these are an excellent representation and overview, weaving the threads of his thought together. In general the venture of combining articles into books is fraught with difficulties; yet these articles are presented as a cohesive work, unfolding gracefully in three sections, starting with methodological questions, leading to religious symbolization, and ending with the shape of religious experience in the (...) modern world. (shrink)

This book gathers together eight essays which are loosely united by the thin thread of gnosticism. In fact, this thread is not long enough to extend to the last three chapters which embrace a different theme, namely, philosophy of religion, broadly understood. The first and second chapters complement each other nicely. The first treats the early gnostics and in so doing raises such basic questions as the complex origins of gnosticism and the multifarious expressions which can be identified under this (...) heading. Hanratty’s specific interest is in the gnostic movement with its “spectrum of ideas and attitudes which formed the many sided heresy of the early Christian centuries”. The second chapter moves from these issues of the early gnostics to a wider investigation of gnostic thought through the centuries. These first chapters provide a useful introductory overview of certain key figures and concepts. Following F. C. Baur’s classification of Hegel as a modern gnostic, Hanratty asserts in the next essay that Hegel’s early development took place within a gnostic framework which subsequently affected his own approach to reality. The next essay turns to Simone Weil and interprets her thought within the boundaries of gnostic elitism. A similar explanation of the ideas of Carl Jung—albeit from the vantage of psychology— is advanced in the fifth essay. (shrink)