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

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  1. Jan W. Wojcik (1997). Robert Boyle and the Limits of Reason. Cambridge University Press.score: 177.0
    In this study of Robert Boyle's epistemology, Jan W. Wojcik reveals the theological context within which Boyle developed his views on reason's limits. After arguing that a correct interpretation of his views on 'things above reason' depends upon reading his works in the context of theological controversies in seventeenth-century England, Professor Wojcik details exactly how Boyle's three specific categories of things which transcend reason - the incomprehensible, the inexplicable, and the unsociable - affected his conception of what a (...)
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  2. Louis P. Pojman (2005). Who Are We?: Theories of Human Nature. Oxford University Press.score: 177.0
    What is our nature? What is this enigma that we call human? Who are we? Since the dawn of human history, people have exhibited wildly contradictory qualities: good and evil, love and hate, strength and weakness, kindness and cruelty, aggressiveness and pacifism, generosity and greed, courage and cowardice. Experiencing a sense of eternity in our hearts--but at the same time confined to temporal and spatial constraints--we seek to understand ourselves, both individually and as a species. In Who Are We? (...)
     
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  3. Peter Langford (1986). Modern Philosophies of Human Nature: Their Emergence From Christian Thought. Distributors for the U.S. And Canada, Kluwer Academic.score: 168.0
    Chapter 1 : Introduction General Argument My aim is to survey some of the most influential philosophical writers on human nature from the time that ...
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  4. Charles Edward Trinkaus, John W. O'Malley, Thomas M. Izbicki & Gerald Christianson (eds.) (1993). Humanity and Divinity in Renaissance and Reformation: Essays in Honor of Charles Trinkaus. E.J. Brill.score: 168.0
    The volume contains studies by eleven distinguished scholars, concerning changes in ethical and religious consciousness during this important era of Western ...
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  5. Walter Leibrecht (1966). God and Man in the Thought of Hamann. Philadelphia, Fortress Press.score: 165.0
  6. Claude Tresmontant (1963). The Origins of Christian Philosophy. New York, Hawthorn Books.score: 165.0
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  7. David James Stewart (2014). The Emergence of Consciousness in Genesis 1–3: Jung's Depth Psychology and Theological Anthropology. Zygon 49 (2):509-529.score: 139.2
    The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its commitment to the totality of the human experience (both the conscious and unconscious aspects) as well as its unique ability to interpret archetypal symbols and mythological thinking. By arguing for a psycho-theological hermeneutic that accounts for depth psychology's (...)
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  8. Ron Amundson (1998). Typology Reconsidered: Two Doctrines on the History of Evolutionary Biology. [REVIEW] Biology and Philosophy 13 (2):153-177.score: 133.8
    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 (...)
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  9. Marianne Sommer (2008). History in the Gene: Negotiations Between Molecular and Organismal Anthropology. [REVIEW] Journal of the History of Biology 41 (3):473 - 528.score: 132.6
    In the advertising discourse of human genetic database projects, of genetic ancestry tracing companies, and in popular books on anthropological genetics, what I refer to as the anthropological gene and genome appear as documents of human history, by far surpassing the written record and oral history in scope and accuracy as archives of our past. How did macromolecules become "documents of human evolutionary history"? Historically, molecular anthropology, a term introduced by Emile Zuckerkandl in 1962 to characterize (...)
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  10. Lloyd P. Gerson (1990/1994). God and Greek Philosophy: Studies in the Early History of Natural Theology. Routledge.score: 132.2
    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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  11. Paul Richard Blum (2010). Michael Polanyi: The Anthropology of Intellectual History. Studies in East European Thought 62 (2):197 - 216.score: 125.6
    Scientific and political developments of the early twentieth century led Michael Polanyi to study the role of the scientist in research and the interaction between the individual scholar and the surrounding conditions in community and society. In his concept of “personal knowledge” he gave the theory and history of science an anthropological turn. In many instances of the history of sciences, research is driven by a commitment to beliefs and values. Society plays the role of authority and communicative (...)
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  12. Jan-Olav Henriksen (2011). Finitude and Theological Anthropology: An Interdisciplinary Exploration Into Theological Dimensions of Finitude. Peeters.score: 123.0
    The finite body -- Experiencing finitude n the body and its world -- Finitude, language, and the alterity of the world -- The appearance of the other : and the disruption of finitude by infinity -- Transcending and affirming finitude in desire -- Finitude and authenticity : a discussion of some elements in Heidegger -- Finitude and concrete experience -- Hans Jonas : a limited life is a better life than one that goes on forever -- Coming to terms with (...)
     
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  13. Everett Ferguson (ed.) (1951/1993). Doctrines of God and Christ in the Early Church. Garland.score: 121.8
    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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  14. Brian Keith Axel (2009). Forests of Citation: Concluding Unauthorized Postscript to Figured Fragments of Bernard S. Cohn's `History and Anthropology: The State of Play'. History of the Human Sciences 22 (3):1-27.score: 121.2
    This text represents an exploration of the possible significance of Bernard S. Cohn's 1980 essay, `History and Anthropology: The State of Play', for understanding the present of historical anthropology and its futures. My discussion has two aims: (1) to reflect on both Bernard S. Cohn's pedagogy and mode of inquiry; and (2) to explore the complexity and nuance of citationality as a generative principle within the constitution of historical anthropology's subject. Toward this, I examine Cohn's notion (...)
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  15. 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.score: 120.6
    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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  16. A. Zimmerman (2001). Looking Beyond History: The Optics of German Anthropology and the Critique of Humanism. Studies in History and Philosophy of Science Part C 32 (3):385-411.score: 120.0
    Late nineteenth-century German anthropology had to compete for intellectual legitimacy with the established academic humanities (Geisteswissenschaften), above all history. Whereas humanists interpreted literary documents to create narratives about great civilizations, anthropologists represented and viewed objects, such as skulls or artifacts, to create what they regarded as natural scientific knowledge about so-called 'natural peoples'-colonized societies of Africa, the Pacific, and the Americas. Anthropologists thus invoked a venerable tradition that presented looking at objects as a more certain source of knowledge (...)
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  17. Charles Edward Trinkaus (1970/1995). In Our Image and Likeness: Humanity and Divinity in Italian Humanist Thought. University of Notre Dame Press.score: 117.6
  18. 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.score: 114.2
    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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  19. Paula Fredriksen (2012). Sin: The Early History of an Idea. Princeton University Press.score: 114.2
    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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  20. Léon Turner (2013). Individuality in Theological Anthropology and Theories of Embodied Cognition. Zygon 48 (3):808-831.score: 112.8
    Contemporary theological anthropology is now almost united in its opposition toward concepts of the abstract individual. Instead there is a strong preference for concrete concepts, which locate individual human being in historically and socioculturally contingent contexts. In this paper I identify, and discuss in detail, three key themes that structure recent theological opposition to abstract concepts of the individual: (1) the idea that individual human beings are constituted in part by their relations with their environments, with other (...)
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  21. Lauge Olaf Nielsen (1981/1982). Theology and Philosophy in the Twelfth Century: A Study of Gilbert Porreta's Thinking and the Theological Expositions of the Doctrine of the Incarnation During the Period 1130-1180. Brill.score: 111.6
    Introduction The task of perusing the writings of Gilbert Porreta, and of endeavouring to comprehend the ideas expressed in them, is one whose difficulty ...
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  22. Robert Gleave (2007). Scripturalist Islam: The History and Doctrines of the Akhbārī Shīʿī School. Brill.score: 111.6
    There was no need, they believed, to turn to alternative sources (such as reason or inspiration). This book offers the first detailed study of the School's doctrines and history.
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  23. William J. Courtenay (1990). Capacity and Volition: A History of the Distinction of Absolute and Ordained Power. P. Lubrina.score: 111.2
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  24. Michael Carrithers, Steven Collins & Steven Lukes (eds.) (1985). The Category of the Person: Anthropology, Philosophy, History. Cambridge University Press.score: 111.0
    The concept that peope have of themselves as a 'person' is one of the most intimate notions that they hold. Yet the way in which the category of the person is conceived varies over time and space. In this volume, anthropologists, philosophers, and historians examine the notion of the person in different cultures, past and present. Taking as their starting point a lecture on the person as a category of the human mind, given by Marcel Mauss in 1938, the contributors (...)
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  25. Stanley Hauerwas (1985). Time and History in Theological Ethics: The Work of James Gustafson. Journal of Religious Ethics 13 (1):3 - 21.score: 111.0
    This essay traces Gustafson's understanding of the methodological significance of history and time for theological ethics. I argue that Gustafson qualifies his original thoroughgoing historicist perspective in the interest of developing a natural theology and ethics. His continuing emphasis on a historical perspective, I suggest, is best understood by attending to his recommendation that the theologian's task is best captured by the image of the "participant.".
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  26. I. C. Jarvie (1984). Rationality and Relativism: In Search of a Philosophy and History of Anthropology. Routledge & K. Paul.score: 111.0
  27. Karen Armstrong (1993/2004). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.score: 110.4
    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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  28. Albert Doja (2005). The Advent of Heroic Anthropology in the History of Ideas. Journal of the History of Ideas 66 (4):633-650.score: 109.8
    In this article the advent of Lévi-Strauss's structural anthropology is described as a reaction against the predominantly phenomenological bias of French philosophy in the post-war years as well as against the old humanism of existentialism which seemed parochial both in its confinement to a specific tradition of western philosophy and in its lack of interest in scientific approach. Nevertheless, the paradigm of structural anthropology cannot be equated with the field of structuralism, which became a very contestable form of (...)
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  29. Hans Christian Günther & Andrea A. Robiglio (eds.) (2010). The European Image of God and Man: A Contribution to the Debate on Human Rights. Brill.score: 108.6
     
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  30. Vida Pavesich (2011). The Anthropology of Hope and the Philosophy of History: Rethinking Kant's Third and Fourth Questions with Blumenberg and McCarthy. Thesis Eleven 104 (1):20-39.score: 108.0
    In order to address the question of hope in the present, it behooves us to revisit Kant’s third and fourth questions: ‘What may we hope?’ and ‘What is the human being?’ I reexamine these questions through an analysis of Thomas McCarthy’s recent book Race, Empire, and the Idea of Human Development and several works by Hans Blumenberg. I agree with McCarthy that Kant’s anthropology is incomplete and that the postmodern rejection of macronarratives was premature, but I claim that he (...)
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  31. Dale M. Coulter (2006). Per Visibilia Ad Invisibilia: Theological Method in Richard of St. Victor (D.1173). Brepols.score: 107.6
  32. John J. O'Donnell (1983). Trinity and Temporality: The Christian Doctrine of God in the Light of Process Theology and the Theology of Hope. Oxford University Press.score: 104.6
     
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  33. Dorothea Frede & André Laks (eds.) (2002). Traditions of Theology: Studies in Hellenistic Theology: Its Background and Aftermath. Brill.score: 101.6
    This collection of articles presents the views of the different philosophical schools of the Hellenistic area on various theological topics such as on the ...
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  34. Anna Peterson (2000). In and of the World? Christian Theological Anthropology and Environmental Ethics. Journal of Agricultural and Environmental Ethics 12 (3):237-261.score: 101.6
    Mainstream currents within Christianity havelong insisted that humans, among all creatures, areneither fully identified with their physical bodiesnor fully at home on earth. This essay outlines theparticular characteristics of Christian notions ofhuman nature and the implications of this separationfor environmental ethics. It then examines recentefforts to correct some damaging aspects oftraditional Christian understandings of humanity''splace in nature, especially the notions of physicalembodiment and human embeddedment in earth. Theprimary goal of the essay is not to offer acomprehensive evaluation of Christian thinking (...)
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  35. P. Tzamalikos (2007). Origen: Philosophy of History & Eschatology. Brill.score: 99.6
    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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  36. Francesco Brancato (2008). Il de Novissimis Dei Laici: Le "Realtà Ultime" E la Riflessione Dei Filosofi Italiani Contemporanei. Giunti.score: 99.6
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  37. Nico Vorster (2010). Christian Theology and Racist Ideology: A Case Study of Nazi Theology and Apartheid Theology. Journal for the Study of Religions and Ideologies 7 (19):144-161.score: 99.2
    This article focuses on the role that distorted Christian theology played in the construction of the racial ideologies of Nazism and Apartheid. The central theoretical argument is that these theologies were instrumental in sacralising the history of a specific group by creating origin myths, by idolising the ingroup, defining the outgroup, by providing racist ideologies with rituals and symbols and by creating final utopian solutions. The theological doctrines that were used are characterised by certain common features, such (...)
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  38. Peter Crafts Hodgson (2012). Shapes of Freedom: Hegel's Philosophy of World History in Theological Perspective. Oxford University Press.score: 99.0
    Machine generated contents note: -- Preface -- Citations -- 1. Hegel's Philosophy of World History -- 2. History and the Progress of the Consciousness of Freedom -- 3. The State and the Actualization of Freedom -- 4. The Course of World History: Shapes of Freedom -- 5. God in History: The Kingdom of Freedom -- Bibliography.
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  39. Nigel Rapport (1998). Review Articles : The Romantic Sensibility in Anthropological Science and the Individual Voice in History G. Stocking (Ed.) Romantic Motives: Essays on Anthropological Sensitivity. History of Anthropology, Vol. 6. Madison: University of Wisconsin Press, 1989. 286 Pp. ISBN 0-299-12364-2. [REVIEW] History of the Human Sciences 11 (1):139-145.score: 97.8
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  40. Claude Blanckaert (1993). Buffon and the Natural History of Man: Writing History and the 'Foundational Myth' of Anthropology. History of the Human Sciences 6 (1):13-50.score: 97.8
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  41. Alan Barnard (1992). Through Radcliffe-Brown's Spectacles: Reflections on the History of Anthropology. History of the Human Sciences 5 (4):1-20.score: 97.8
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  42. Robert Wokler (1993). From l'Homme Physique to l'Homme Moral and Back: Towards a History of Enlightenment Anthropology. History of the Human Sciences 6 (1):121-138.score: 97.8
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  43. L. Boeve & Laurence Paul Hemming (eds.) (2004). Divinising Experience: Essays in the History of Religious Experience From Origen to Ricœur. Peeters.score: 97.2
    . reh S.ni a Paul Rieoeur. hfFerem ï penenee i in ree PEE TERS.LEI \ IN PEETERS.
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  44. Craig L. Nessan (1998). Sex, Aggression, and Pain: Sociobiological Implicatios for Theological Anthropology. Zygon 33 (3):443-454.score: 97.2
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  45. Michah Gottlieb (2013). Faith, Reason, Politics: Essays on the History of Jewish Thought. Eurospan [Distributor].score: 97.2
     
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  46. Lydia Schumacher (2011). Divine Illumination: The History and Future of Augustine's Theory of Knowledge. Wiley-Blackwell.score: 96.6
    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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  47. Mark A. Schroll & Stephan A. Schwartz (2005). Whither Psi and Anthropology? An Incomplete History of SAC's Origins, Its Relationship with Transpersonal Psychology and the Untold Stories of Castaneda's Controversy. Anthropology of Consciousness 16 (1):6-24.score: 96.6
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  48. David Mills (2003). A Political History of Anthropology's Research Ethics. In Patricia Caplan (ed.), The Ethics of Anthropology: Debates and Dilemmas. Routledge. 37.score: 96.6
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  49. Whither Psi (2005). Anthropology? An Incomplete History of SAC's Origins, Its Relationship with Transpersonal Psychology and the Untold Stories of Castaneda's Controversy. Anthropology of Consciousness 16 (1).score: 96.6
     
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  50. Ian Hunter (2007). The History of Philosophy and the Persona of the Philosopher. Modern Intellectual History 4 (3):571-600.score: 96.0
    Although history is the pre-eminent part of the gallant sciences, philosophers advise against it from fear that it might completely destroy the kingdom of darkness—that is, scholastic philosophy—which previously has been wrongly held to be a necessary instrument of theology.
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