Search results for 'Philosophy, Christian' (try it on Scholar)

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  1. James Lee Christian (1973). Philosophy. San Francisco,Rinehart Press.
     
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  2.  4
    Alberto Vanzo (2015). Christian Wolff and Experimental Philosophy. In Daniel Garber & Donald Rutherford (eds.), Oxford Studies in Early Modern Philosophy. Oxford University Press vol. 7, 225-255.
    This chapter discusses the relation between Christian Wolff's philosophy and the methodological views of early modern experimental philosophers. The chapter argues for three claims. First, Wolff's system relies on experience at every step and his views on experiments, observations, hypotheses, and the a priori are in line with those of experimental philosophers. Second, the study of Wolff's views demonstrates the influence of experimental philosophy in early eighteenth-century Germany. Third, references to Wolff's empiricism and rationalism are best identified or replaced (...)
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  3. George Turnbull (2005). The Principles of Moral and Christian Philosophy: Philosophical Works and Correspondence of George Turnbull. Liberty Fund.
    v. 1. The principles of moral philosophy -- v. 2. Christian philosophy.
     
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  4.  9
    Michael Sohn (2013). The Paris Debate: Ricœur's Public Intervention and Private Reflections on the Status and Meaning of Christian Philosophy in the 1930s. Études Ricoeuriennes / Ricoeur Studies 4 (1):159-169.
    This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seeks to contextualize both his published and unpublished works from that period within the robust historical, philosophical and theological debates in Paris between the leading intellectuals of the time: Bréhier, Gilson, Blondel, Brunschvicg, Marcel, Maury, de Lubac, and Barth. The article proceeds to examine Ricœur’s own position within these debates.
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  5. George R. Knight (2006). Philosophy & Education: An Introduction in Christian Perspective. Andrews University Press.
  6.  10
    Philippe Gagnon (2016). "Claude Tresmontant, la philosophie chrétienne et les présupposés d'une métaphysique de la Charité" [Claude Tresmontant, Christian Philosophy, and the Assumptions Behind a Metaphysics of Charity]. In Bertrand Souchard Fabien Revol (ed.), Réel voilé et cosmos théophanique. Le regard de l'homme sur la nature et la question de Dieu. Vrin/Institut Interdisciplinaire d'Études Épistémologiques 453-501.
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  7. Jaques Maritain, E. H. Flannery, Jean Mouroux, G. R. Lamb, Maurice S. Friedman & R. B. Braithwaite (1957). An Essay on Christian Philosophy. Philosophy 32 (122):280-281.
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  8. Domenic Marbaniang (2008). 21st Century Christian Contribution to Philosophy. Basileia 1 (1):24.
    The article surveys few of the most important philosophical contributions by Christians in the 21st century. Those surveyed include Francis Schaeffer, Alvin Plantinga, Norman Geisler, and Ravi Zacharias.
     
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  9.  2
    David Cairns, Jacques Maritain & E. H. Flannery (1956). An Essay in Christian Philosophy. Philosophical Quarterly 6 (25):377.
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  10.  3
    Robert Corkey (1961). A Philosophy of Christian Morals for Today. London, G. Allen & Unwin.
    Robert Corkey. A. PHILOSOPHY. OF. CHRISTIAN. MORALS. FOR. TODAY. R. Corkey ROUTLEDGE LIBRARY EDITIONS: PHILOSOPHY OF RELIGION. El. ROUTLEDGE LIBRARY EDITIONS: PHILOSOPHY OF RELIGION A ...
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  11.  1
    Merold Westphal (ed.) (1999). Postmodern Philosophy and Christian Thought. Indiana University Press.
    Are postmodern philosophy and Christian thought so diametrically opposed that "never the twain shall meet"? Or are various postmodern philosophies, in spite of their secular provenance, open to religious appropriation?
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  12.  18
    Peter Crafts Hodgson (2005). Hegel and Christian Theology: A Reading of the Lectures on the Philosophy of Religion. Oxford University Press.
    This is an analysis of the interpretation of Christian theology that is found in G. W. F. Hegel's Lectures on the Philosophy of Religion. Hodgson argues that these lectures are among the most valuable resources from the nineteenth century for theology as it faces the challenges of modernity and postmodernity. The author is also editing and translating the critical edition of the lectures, which are being published concurrently by Oxford University Press.
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  13.  68
    Ian Hunter (2000). Christian Thomasius and the Desacralization of Philosophy. Journal of the History of Ideas 61 (4):595-616.
    Despite his significance in early modern Germany, where he was well-known as a political and moral philosopher, jurist, lay-theologian, social and educational reformer, Christian Thomasius (1655-1728) is little known in the world of Anglophone scholarship. 1 Unlike those of his mentor, Samuel Pufendorf, none of Thomasius's works was translated into English, when, at the end of the seventeenth century, English thinkers were searching for a final settlement to the religious question. None has been translated since. Moreover, while Thomasius has (...)
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  14.  11
    Amit Chaturvedi (2014). Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy by Christian Coseru (Review). Philosophy East and West 64 (2):506-513.
    In Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy, Christian Coseru makes the innovative and ambitious argument that the project of Indian Buddhist epistemology, as represented by thinkers in the Yogācāra tradition of Dignāga and Dharmakīrti, is continuous in many of its methods and conclusions with the phenomenological theories of Edmund Husserl and Maurice Merleau-Ponty, as well as with recent naturalistic approaches in epistemology and the philosophy of mind. In Coseru’s reading, Buddhism shares with phenomenology the attitude that (...)
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  15.  17
    Adnan Aslan (1998). Religious Pluralism in Christian and Islamic Philosophy: The Thought of John Hick and Seyyed Hossein Nasr. Curzon.
    The philosophy of religion and theology are related to the culture in which they have developed. These disciplines provide a source of values and vision to the cultures of which they are part, while at the same time they are delimited and defined by their cultures. This book compares the ideas of two contemporary philosophers, John Hick and Seyyed Hossein Nasr, on the issues of religion, religions, the concept of the ultimate reality, and the notion of sacred knowledge. On (...)
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  16.  4
    Michael S. Jones (2011). A Christian Introduction to Philosophy. Journal for the Study of Religions and Ideologies 10 (28):199-203.
    Normal 0 false false false MicrosoftInternetExplorer4 st1:*{behavior:url(#ieooui) } /* 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;} Review of Steven B. Cowan and James S. Spiegel, The Love of Wisdom: A Christian introduction to philosophy (Nashville, TN: B&H Publishing Group, 2009), 476 pages.
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  17.  19
    Niketas Siniossoglou (2008). Plato and Theodoret: The Christian Appropriation of Platonic Philosophy and the Hellenic Intellectual Resistance. Cambridge University Press.
    In late antiquity Plato's philosophy became a battlefield between the competing discourses and rival intellectual paradigms represented by Hellenism and Christianity. Focusing on Theodoret of Cyrrhus' Graecarum Affectionum Curatio, Dr Siniossoglou examines the philosophical, rhetorical and political dimensions of the Neoplatonic-Christian conflict of interpretations over Plato. He shows that the apologist's aim was to procure a radical shift in Hellenic intellectual identity through the appropriation of Platonic concepts and terminology. The apologetical strategies of appropriation are confronted with the perspective (...)
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  18.  9
    Christopher Stead, Lionel R. Wickham, Hammond Bammel & P. Caroline (eds.) (1993). Christian Faith and Greek Philosophy in Late Antiquity: Essays in Tribute to George Christopher Stead, Ely Professor of Divinity, University of Cambridge (1971-1980), in Celebration of His Eightieth Birthday, 9th April 1993. [REVIEW] E.J. Brill.
    This collection of essays by leading patristic scholars of the U.K. and Germany illuminates aspects of the relation between Christian faith and Greek philosophy.
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  19.  8
    Christopher Stead (1994). Philosophy in Christian Antiquity. Cambridge University Press.
    Christianity began as a little-known Jewish sect, but rose within 300 years to dominate the civilised world. It owed its rise in part to inspired moral leadership, but also to its success in assimilating, criticising and developing the philosophies of the day, which offered rationally approved life-styles and moral directives. Without abandoning their allegiance to their founder and to Holy Scripture, Christians could therefore present their faith as a 'new philosophy'. This book, which is written for non-specialist readers, provides a (...)
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  20.  14
    Joseph Owens (1994). The Need for Christian Philosophy. Faith and Philosophy 11 (2):167-183.
    With its probative force drawn solely from premises accessible to the human mind's own inherent powers, Christian philosophy probes the divinely re- vealed truths under their naturally knowable aspects. From the apologetic or defensive angle, this type of philosophy is needed to meet rational queries- one's own or those of others-arising from religious doctrines, for instance from the tenets of creation, divine providence, immortality of the spiritual soul, or human destiny. On the positive side, Christian philosophy deepens the (...)
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  21.  6
    Aku Visala (2014). Persons, Minds, and Bodies: Christian Philosophy on the Relationship of Persons and Their Bodies, Part I. Philosophy Compass 9 (10):713-722.
    The relationship of minds, bodies, and persons has been a central topic of debate in Western philosophy and theology. This article reviews the ongoing debates about the relationship and nature of bodies, minds, and persons among contemporary Christian analytic philosophers and theologians. The first two parts present some general theological constraints for philosophical theories of persons and describe the basic concepts used (substance, property, supervenience, and physicalism). The views themselves fall into three broad categories. Dualists think that persons are (...)
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  22.  33
    Hartley Lachter (2008). Kabbalah, Philosophy, and the Jewish-Christian Debate: Reconsidering the Early Works of Joseph Gikatilla. Journal of Jewish Thought and Philosophy 16 (1):1-58.
    Joseph Gikatilla's early works, composed during the 1270s, have been understood by many scholars as a fusion of Kabbalah and philosophy—an approach that he abandoned in his later compositions. This paper argues that Gikatilla's early works are in fact consistent with his later works, and that the differences between the two can be explained by the polemical engagement during his early period with Jewish philosophy and Christian missionizing. By subtly drawing Jewish students of philosophy away from Aristotelian speculation and (...)
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  23.  4
    Aku Visala (2014). Persons, Minds, and Bodies: Christian Philosophy on the Relationship of Persons and Their Bodies, Part II. Philosophy Compass 9 (10):723-731.
    The relationship of minds, bodies, and persons has been a central topic of debate in Western philosophy and theology. This article reviews the ongoing debates about the relationship and nature of bodies, minds, and persons among contemporary Christian analytic philosophers and theologians. The first two parts present some general theological constraints for philosophical theories of persons and describe the basic concepts used (substance, property, supervenience, and physicalism). The views themselves fall into three broad categories. Dualists think that persons are (...)
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  24.  4
    Mark S. McLeod-Harrison (2014). Socrates and St. Paul: Can Christian Apologetics Be Public Philosophy? Essays in Philosophy 15 (1):117-137.
    Can popular Christian apologetics be public philosophy? This paper argues that it can be partly because the criteria for what counts as public philosophy are so vague but also partly because popular Christian apologetics parallels much that counts as public philosophy both in terms of its historical roots in Socrates but also how public philosophy is practiced now. In particular, there are parallels on the role of amateurs vs. professionals, the sorts of topics, the quality of the discussions, (...)
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  25.  8
    Gerald A. McCool (1969). Philosophy and Christian Wisdom. Thought: A Journal of Philosophy 44 (4):485-512.
    Christian wisdom, carried down through medieval Christian philosophy, French spiritualism, and German idealism, is now feeling the impact of a number of the philosophical currents of the day.
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  26.  1
    Jerrold Cooper (2000). Assyrian Prophecies, the Assyrian Tree, and the Mesopotamian Origins of Jewish Monotheism, Greek Philosophy, Christian Theology, Gnosticism, and Much More. [REVIEW] Journal of the American Oriental Society 120 (3):430-444.
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  27.  1
    G. C. Stead (1949). Intuition in Christian Philosophy. Philosophy 24 (89):118 - 132.
    The author's purpose "is to examine the concept of intuition and to determine what part, If any, It should play in christian philosophy." (staff).
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  28. Christian Impediments (1966). A Phenomenological Approach to Christian Philosophy. In George F. McLean (ed.), Christian Philosophy in the College and Seminary. Washington, Catholic University of America Press 10.
     
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  29.  5
    Georgi Kapriev & Smilen Markov (2015). VI: Byzantine Philosophy. Section 1: The Aristotelian Corpus and Christian Philosophy in Byzantium Between the Ninth and Fifteenth Centuries. Readings and Traditions. Bulletin de Philosophie Medievale 56:7-11.
    “The Aristotelian corpus and Christian Philosophy in Byzantium between the Ninth and Fifteenth Centuries: Readings and Traditions” is the topic of Section I of SIEPM Commission VIII: Byzantine Philosophy. Aristotle’s writings, which were assimilated variously, function as a meta-text of medieval intellectual culture. Between the nineth and fifteenth centuries Byzantine thinkers developed stable and functional strategies for integrating Aristotle’s philosophical methodology into different theological and philosophical contexts. The project will study the influence of Aristotle on Byzantine metaphysics, epistemology, physics (...)
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  30.  3
    Rick Repetti (2015). Christian Coseru, Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy. Reviewed By. Philosophy in Review 35 (4):191-193.
    This work focuses on a narrow Buddhist epistemological tradition that begins with the Abhidharma philosopher Vasubandhu’s analyses of perception and is developed by Dignāga, Dharmakīrti, Kamalaśīla, and Śāntarakṣita. Coseru explains how Buddhist epistemology evolved in dialogue with competing conceptions internal to Buddhism and against orthodox Indian philosophies, particularly Nyāya and Mīmāṃsā. Coseru’s main argument is that although widespread interpretations of Buddhist epistemology are foundationalist, a more useful way to understand it is as a form of phenomenology consistent with enactivism and (...)
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  31. Norman Kretzmann (1990). Faith Seeks, Understanding Finds: Augustine's Charter for Christian Philosophy'. In Thomas P. Flint (ed.), Christian Philosophy. Univ Notre Dame Pr 1--36.
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  32.  35
    Pekka Väyrynen (2004). Review of Christian Illies, The Grounds of Ethical Judgement: New Transcendental Arguments in Moral Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2004 (3).
    This is a review of Christian Illies: The Grounds of Ethical Judgement: New Transcendental Arguments in Moral Philosophy (Clarendon Press, 2003).
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  33.  19
    Alvin Plantinga (1995). Christian Philosophy at the End of the 20th Century. In Sander Griffioen & Bert Balk (eds.), Christian Philosophy at the Close of the Twentieth Century.
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  34.  5
    Albert Poncelet (1965). The Christian Philosophy of Maurice Blondel. International Philosophical Quarterly 5 (4):564-593.
    The paradox is brought out of blondel's philosophy's claim to be at once a true philosophy respecting the autonomy of human reason in investigating the problem of human destiny with full objectivity, Without being prejudiced ahead of time by the christian answer, And at the same time its openness to the christian answer as one that must necessarily be considered by reason itself. This was quite contrary to the rationalistic temper of the university philosophical world in blondel's time (...)
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  35.  1
    Neil Ormerod (2014). Gilson and Lonergan and the Possibility of A Christian Philosophy. Heythrop Journal 57 (2):n/a-n/a.
    Etienne Gilson was a strong promoter of the notion of a ‘Christian philosophy’. He viewed it as a type of historical practice whereby Christian thinkers are spurred by revelation to develop philosophical positions congruent with revelation, but which are defensible by reason alone. This paper reviews Gilson's notion of Christian philosophy and argues that the philosophical position of Bernard Lonergan is one example of such a practice.
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  36.  4
    Shane Mackinlay (2013). Thinking Things Through: Essays in Philosophy and Christian Faith [Book Review]. Australasian Catholic Record, The 90 (4):500.
    Mackinlay, Shane Review(s) of: Thinking things through: Essays in philosophy and Christian faith, by Andrew Murray SM, (Adelaide: ATF Theology, 2012), pp. 228 + xvi, $34.95 (Electronic: $15.95).
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  37.  4
    Allan M. Savage (2008). Phenomenological Philosophy and Orthodox Christian Scientific Ecological Theology. Indo-Pacific Journal of Phenomenology 8 (2).
    Contemporary philosophy, to be useful to Orthodox Christian theology, must capture the “essence” of the divine and human activity in the world in the scientific sense of Edmund Husserl. Scholastic philosophy is no longer an academically privileged supporter of theology in the interpretation of the universe. In its place, this paper suggests that phenomenological philosophy becomes the unique and transcendent partner, as it were, in the interpretive dialogue. The methodological thinking of Edmund Husserl and Martin Heidegger offers a way (...)
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  38. Montague Brown (2011). Freedom, Philosophy, and Faith: The Transformative Role of Judeo-Christian Freedom in Western Thought. Lexington Books.
    Freedom, Philosophy, and Faith: The Transformational Role of Freedom in the Thought of St. Augustine and St. Thomas Aquinas highlights the essential role freedom plays in the Catholic intellectual tradition. Montague Brown argues that that freedom, taken in its most essential form as understood by the Judeo-Christian tradition, has been transformative in all aspects of human thought, from metaphysics to politics.
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  39. Peter C. Hodgson (2007). Hegel & Christian Theology: A Reading of the Lectures on the Philosophy of Religion. Oxford University Press Uk.
    Peter C. Hodgson engages the speculative reconstruction of Christian theology that is accomplished by Hegel's Lectures on the Philosophy of Religion, and provides a close reading of the critical edition of the lectures. He analyses Hegel's concept of the object and purpose of the philosophy of religion, his critique of the theology of his time, his approach to Christianity within the framework of the concept of religion, his concept of God, his reconstruction of central Christian themes, and his (...)
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  40. Hendrik G. Geertsema (1995). The Inner Reformation of Philosophy and Science and the Dialogue of Christian Faith with a Secular Culture: A Critical Assessment of Dooyeweerd's Transcendental Critique of Theoretical Thought. In Sander Griffioen & Bert Balk (eds.), Christian Philosophy at the Close of the Twentieth Century. 11--28.
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  41. Germain Grisez, Reverend Benedict M. Ashley & Op Dietrich von Hildebrand (1966). Approaches to a Christian Philosophy. In George F. McLean (ed.), Christian Philosophy in the College and Seminary. Washington, Catholic University of America Press
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  42. Peter C. Hodgson (2007). Hegel and Christian Theology: A Reading of the Lectures on the Philosophy of Religion. OUP Oxford.
    An analysis of the interpretation of Christian theology that is found in G. W. F. Hegel's Lectures on the Philosophy of Religion. Peter C. Hodgson argues that these lectures are among the most valuable resources from the nineteenth century for theology as it faces the challenges of modernity and postmodernity.
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  43.  2
    Leonard Hodgson (1942). Towards a Christian Philosophy. London, Nisbet.
    When I was beginning my studies in Oxford in the years before 1914, philosophy was emerging from the dominance of Hegelian idealism and theology was nearing ...
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  44. Ch Srecnivasa Rao (1995). The Three Margas of Salvation in Indian Christian Theology: A Significant Christian Contribution to Indian Philosophy. In Anand Amaladass (ed.), Christian Contribution to Indian Philosophy. Christian Literature Society
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  45. John Raymaker (2006). Empowering Philosophy and Science with the Art of Love: Lonergan and Deleuze in the Light of Buddhist-Christian Ethics. Upa.
    Philosophy and Science are subject to conflicting interpretations, such as the rules of positivism and analytic thought. Bernard Lonergan and Gilles Deleuze have both assessed such issues in complementary fashion. This book examines their arguments through the application of mathematical theories and Buddhist-Christian ethics in an attempt to bridge the religious-secularist divide exacerbated by postmodernism.
     
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  46. M. M. Thomas (1995). The Christian Contribution to an Indian Philosophy of Being and Becoming Human. In Anand Amaladass (ed.), Christian Contribution to Indian Philosophy. Christian Literature Society 213.
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  47. Dietrich von Hildebrand (1966). Dangers in Constructing a Contemporary Christian Philosophy. In George F. McLean (ed.), Christian Philosophy in the College and Seminary. Washington, Catholic University of America Press
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  48. D. Von Hildebrand (1966). Phenomenology of Values in a Christian Philosophy. In George F. McLean (ed.), Christian Philosophy and Religious Renewal. Washington, Catholic University of America Press
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  49. J. A. Weisheipl (1968). The Revival of Thomism as a Christian Philosophy. In Ralph M. McInerny (ed.), New Themes in Christian Philosophy. Notre Dame [Ind.]University of Notre Dame Press 164--185.
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  50.  13
    N. G. E. (1948). Christian Philosophy in the Common Law. [REVIEW] Journal of Philosophy 45 (12):336-336.
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