Search results for 'Theology Methodology. [from old catalog' (try it on Scholar)

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  1. Avoidance of Natural Theology (2013). A Perspective on Natural Theology From Continental Philosophy. In J. H. Brooke, F. Watts & R. R. Manning (eds.), The Oxford Handbook of Natural Theology. Oxford Up.score: 1320.0
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  2. George Rudolph Gordh (1941). Criticism of Reason in Contemporary Theological Methodology. Chicago.score: 940.0
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  3. George Rudolph Grodh (1945). Criticism of Reason in Contemporary Theological Methodology. Chicago, Ill..score: 940.0
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  4. Austin Marsden[from old catalog] Farrer (1967). Faith and Speculation. New York University Press.score: 513.6
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  5. Maurice S. [from old catalog] Friedman (1974). The Crisis of Values and the Image of Man. N.Y.,J. Norton Publishers.score: 513.6
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  6. Jacques[from old catalog] Ruytinx (1964). On a Recent Trend of the Problem of Unification of Science. Jerusalem.score: 513.6
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  7. Sidney[from old catalog] Shulman (1950). The Philosophical Doctrine of Reward and Retribution in Hebrew Medieval Writing. Washington.score: 513.6
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  8. Kenneth E. Kirk (1934). The Vision of God: The Christian Doctrine of the Summum Bonum. New York [Etc.]Longmans, Green and Co..score: 410.4
    These, Bishop Kirk's Bampton Lectures of 1928, have been recognised as amongst the most important and readable works of moral theology published in the ...
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  9. Harold Raymond Wayne Benjamin (1930). An Introduction to Human Problems. [Boston]Houghton Mifflin Company.score: 403.2
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  10. Harold Raymond Wayne Benjamin (1930). Man, the Problem-Solver. Boston, Houghton Mifflin Company.score: 403.2
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  11. James Stanley Bezzant (1938). Aspects of Belief. New York, C. Scribner's Sons.score: 403.2
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  12. Zuce Kogan (1956). Essentials in Problem Solving. New York, Arco Pub. Co..score: 403.2
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  13. Knud Lönberg-Holm (1953). Development Index. Ann Arbor, University of Michigan Press.score: 403.2
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  14. Daniel John O'Connor (1949). Philosophy, Language, and Scepticism. [Pietermaritzburg]University of Natal.score: 403.2
     
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  15. Daniel Sommer Robinson (1930). The Prinicples of Reasoning. London, D. Appleton and Company.score: 403.2
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  16. Vernon Van Dyke (1960). Political Science: A Philosophical Analysis. London, Stevens.score: 403.2
     
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  17. John Robinson Verner (1960). Science Defined and Propaganda Analyzed. Brooklyn, P. J. Cerasoli.score: 403.2
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  18. Helen Louise Whiteway (1943). Scientific Method and the Conditions of Social Intelligence. St. John's, Newfoundland, Trade Printers and Publishers, Ltd..score: 403.2
     
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  19. Henry G. van Leeuwen (1970). The Problem of Certainty in English Thought 1630-1690. Springer.score: 398.4
    CHAPTER I FRANCIS BACON AND SCIENTIFIC KNOWLEDGE Of the great scientific figures of early seventeenth century England - Harvey, Gilbert, and Bacon - none was so often referred to by members of the Royal Society for a statement of the ...
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  20. Édouard Jean Gilbert (1949). Travail Intellectuel; Invention. Paris, Biologica.score: 398.4
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  21. Christopher Clive Langton Gregory (1954). Physical and Physical Research. Reigate, Surrey, Omega Press.score: 398.4
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  22. Romano Guardini (1961). Freedom, Grace, and Destiny. [New York]Pantheon Books.score: 398.4
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  23. Nobue Satō (1950). Kagaku No Hōhō to Bunrui.score: 398.4
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  24. Grzegorz Bugajak (2004). Theology and Genetic Engineering: New Incarnation of the Old Conflict? In Ulf Görman, Willem B. Drees & Hubert Meisinger (eds.), Studies in Science and Theology, vol. 9(2003–2004), Lunds Universitet, Lund. 127–143.score: 360.0
    It is widely acknowledged among science˗and˗theology thinkers – or at least desired – that we have left behind the era of conflict between science and religion. An approach which avoids conflict by pointing out that science and religion employ two different methodologies and therefore occupy two separate magisteria, is, however, unsatisfactory for both – the advocates of a fruitful dialogue between these two realms of human activity as well as the most vigorous opponents of possible conciliation, and the latter (...)
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  25. T. Peters (2006). Contributions From Practical Theology and Ethics. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press. 372--387.score: 252.0
    Accession Number: ATLA0001712237; Hosting Book Page Citation: p 372-387.; Language(s): English; General Note: Bibliography: p 386-387.; Issued by ATLA: 20130825; Publication Type: Essay.
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  26. John B. [from old catalog] Cobb (1966). A Christian Natural Theology. London, Lutterworth P..score: 199.2
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  27. Charles J. [from old catalog] Curtis (1967). The Task of Philosophical Theology. New York, Philosophical Library.score: 199.2
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  28. Jenkin Henry[from old catalog] Davies (1930). The Place of God in Recent American Theology. Chicago.score: 199.2
     
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  29. Irving H. Anellis (1992). Theology Against Logic: The Origins of Logic in Old Russia. History and Philosophy of Logic 13 (1):15-42.score: 189.0
    We consider the history of logic in pre-Petrine. Petrine. and immediate post-Pctrine Russia (from the 15th to the mid-18th centuries) and especially of the Petrine era from the late 17th to early 18th century. Throughout much of this time, the clergy evinced strong hostility towards logic. Nevertheless, a small number of academics and clerics such as Stefan Iavorskii and Fcofan Prokopovich kept Aristotelian logic alive during this period and provided the foundation for its development in the modern era.
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  30. Mark S. Burrows & Dr Mark S. Burrows (1993). Naming the God Beyond Names: Wisdom From the Tradition on the Old Problem of God‐Language. Modern Theology 9 (1):37-53.score: 189.0
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  31. Euelpidēs[from old catalog] Liveriadēs (1976). Henotēs Kai Dichasmos Eis Ton Physikon Kai Pneumatikon Kosmon.score: 171.2
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  32. Roger Backhouse (ed.) (1998). Explorations in Economic Methodology: From Lakatos to Empirical Philosophy of Science. Routledge.score: 168.0
    Is methodology fruitless? Intense controversy has resulted from attempts to understand economics through philosophy of science. This collection clarifies and responds to the issues raised, arguing that methodology is an essential activity.
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  33. Lucian Nicodim Codreanu (2011). The Holy Bible - The Word of Words. A Point of Reference in the Romanian Old Testament Theology. Journal for the Study of Religions and Ideologies 10 (28):210-215.score: 168.0
    Normal 0 false false false MicrosoftInternetExplorer4 /* 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 Ioan Chirilă, The Holy Bible - The Word of Words (Sfânta Scriptură – Cuvântul Cuvintelor), ( Cluj-Napoca: Editura Renaşterea, 2010), 415 p.
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  34. David Munchin (2011). Is Theology a Science?: The Nature of the Scientific Enterprise in the Scientific Theology of Thomas Forsyth Torrance and the Anarchic Epistemology of Paul Feyerabend. Brill.score: 160.2
    Introduction: Context and hisotry -- Introducing the dailogue partners : Torrance and Feyerabend -- Torrance : theology cohabiting with natural science -- Torrance's proposal : a new objectivity -- Feyerabend's challenge : 'knowledge without foundations' -- Two excuses -- Coherence and language -- From foundations to spirals -- Conclusion.
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  35. William Franke (2006). Apophasis and the Turn of Philosophy to Religion: From Neoplatonic Negative Theology to Postmodern Negation of Theology. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):61 - 76.score: 156.0
    This essay represents part of an effort to rewrite the history metaphysics in terms of what philosophy never said, nor could say. It works from the Neoplatonic commentary tradition on Plato's Parmenides as the matrix for a distinctively apophatic thinking that takes the truth of metaphysical doctrines as something other than anything that can be logically articulated. It focuses on Damascius in the 5—6th century AD as the culmination of this tradition in the ancient world and emphasizes that Neoplatonism represents (...)
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  36. Lisa Leimar Price (2001). Demystifying Farmers' Entomological and Pest Management Knowledge: A Methodology for Assessing the Impacts on Knowledge From IPM-FFS and NES Interventions. [REVIEW] Agriculture and Human Values 18 (2):153-176.score: 156.0
    Enhancing the environmental soundness of agricultural practices, particularly in high input systems, is of increasing concern to those involved in agricultural research and development. The Integrated Pest Management Farmer Field School, which is based on farmer participatory environmental education, is compared to the No Early Spray intervention, which is a simple rule approach. A research methodology was developed and tested in the Philippines to document farmers' pre- and post-intervention knowledge of rice field insects, insect/plant interactions, and pesticides. The results indicate (...)
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  37. M. C. Bettoni (2007). The Yerkish Language: From Operational Methodology to Chimpanzee Communication. Constructivist Foundations 2 (2-3):32-38.score: 156.0
    Purpose: Yerkish is an artificial language created in 1971 for the specific purpose of exploring the linguistic potential of nonhuman primates. The aim of this paper is to remind the research community of some important issues and concepts related to Yerkish that seem to have been forgotten or appear to be distorted. These are, particularly, its success, its promising aspects for future research and last but not least that it was Ernst von Glasersfeld who invented Yerkish: he coined the term (...)
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  38. Luiz Carlos Susin (2013). Teologia da Libertação: de onde viemos, para onde vamos? (Liberation Theology: where do we come from? Where are we going to?). Horizonte 11 (32):1678-1691.score: 156.0
    Minga-Mutirão de Revistas de Teologia Latino-americanas Teologia da Libertação: de onde viemos, para onde vamos? (Liberation Theology: where do we come from? Where are we going to?).
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  39. Niall Shanks & Keith Green (2011). Intelligent Design in Theological Perspective. Synthese 178 (2):307 - 330.score: 150.0
    While "scientism" is typically regarded as a position about the exclusive epistemic authority of science held by a certain class of "cultured despisers" of "religion", we show that only on the assumption of this sort of view do purportedly "scientific" claims made by proponents of "intelligent design" appear to lend epistemic or apologetic support to claims affirmed about God and God's action in "creation" by Christians in confessing their "faith". On the other hand, the hermeneutical strategy that better describes the (...)
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  40. Victoria S. Harrison (2005). The Metamorphosis of “the End of the World”: From Theology to Philosophy and Back Again. Philosophy and Theology 17 (1/2):33-50.score: 150.0
    This paper highlights certain features of the metamorphosis that the concept “the end of the world” has undergone from its origin in early Christian thought to the present day. This concept has, in recent decades, become increasingly prominent within Western European Lutheran and Roman Catholic theology. This paperdemonstrates that the notion of the end of the world popularized by Jürgen Moltmann and Karl Rahner, despite the traditional, biblical language in which it is couched, has more affinity with the philosophical (...)
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  41. Y. Tzvi Langermann (1999). A New Hebrew Passage From the Theology of Aristotle and its Significance. Arabic Sciences and Philosophy 9 (02):247-.score: 146.4
    On some of the end-leaves of a Bible manuscript someone has copied out a passage from the Theology of Aristotle in Hebrew translation. The passage deals with the immunity of person of intellect from magical manipulation. No other copies of this passage in Hebrew are known to exist. The dependence of the translator upon the so-called of the Theology, specifically the copy in St Petersburg, is demonstrated, and it is suggested that the translator may be Shem Tov ibn (...)
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  42. Andreas Schuele (2008). Theology as Witness: Gerhard von Rad's Contribution to the Study of Old Testament Theology. Interpretation 62 (3):256-267.score: 146.4
    In his seminal Theology of the Old Testament, Gerhard von Rad argues that the testimonial character of the Old Testament provides it with a coherent framework of theological interpretation. Von Rad defines “testimony” as the dynamic interplay between Israel's memory and the expectation of a God who is revealed in the history of the chosen people.
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  43. Michael Fagenblat (2008). Levinas and Maimonides: From Metaphysics to Ethical Negative Theology. Journal of Jewish Thought and Philosophy 16 (1):95-147.score: 144.0
    After an initially sympathetic reading of Maimonides, Levinas develops an ambivalent attitude toward the Great Eagle, whom he views as a champion of intellectualist Judaism. Nevertheless, insights from the early engagement with Maimonides are carried forth into the central claims of Totality and Infinity regarding freedom, creation, particularity and transcendence. Levinas' arguments are directed at Heidegger but can also be seen as a phenomenological repetition of the medieval dispute about the eternity of the world. Later, Levinas continues this engagement with (...)
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  44. Brian J. Shaw (1999). Habermas and Religious Inclusion: Lessons From Kant's Moral Theology. Political Theory 27 (5):634-666.score: 144.0
    Such a moral theology not only provides us with a convincing certainty of God's being, but it also has the great advantage that it leads us to religion, since it joins the thought of God firmly to our morality, and in this way it even makes better men of us. Kant, Lectures on Philosophical TheologyThis philosophy too, which takes up the thought of confederation in the concept of communicative, historically situated reason, will be able to provide no assurance (keine (...)
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  45. Endre E. Kadar & Judith A. Effken (2005). From Discrete Actors to Goal-Directed Actions: Toward a Process-Based Methodology for Psychology. Philosophical Psychology 18 (3):353 – 382.score: 144.0
    Studying social phenomena is often assumed to be inherently different from studying natural science phenomena. In psychology, this assumption has led to a division of the field into social and experimental domains. The same kind of division has carried over into ecological psychology, despite the fact that Gibson clearly intended his theory for both social and natural phenomena. In this paper, we argue that the social/natural science dichotomy can be derived from a distinction between hermeneutics and science that is deeply (...)
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  46. Mark Engler (2000). Toward the "Rights of the Poor": Human Rights in Liberation Theology. Journal of Religious Ethics 28 (3):339 - 365.score: 144.0
    In this article, the author traces the response of liberation theologians to human rights initiatives through three distinct stages over the past thirty years: from an initial avoidance of the concept, to an early critique, and then to a nuanced theological appropriation. He contends that liberation theology brings a thoroughgoing concern for the poor and an innovative methodology of historicization to the discussion of human rights. In clarifying the treatment of human rights within a specific religious movement, the author (...)
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  47. Peter Capretto (2014). The Wonder and Spirit of Phenomenology and Theology: Rubenstein and Derrida on Heidegger's Formal Distinction of Philosophy From Theology. Heythrop Journal 55 (4):599-611.score: 144.0
    While Heidegger's earlier phenomenological writings inform much contemporary discourse in the continental philosophy of religion, his 1927 essay on ‘Phenomenology and Theology’ offers a largely uncontested distinction between philosophy and theology on the basis of their possibilities as sciences following ontological difference. This paper reconsiders Heidegger's distinction by invoking spirit and wonder, concepts Jacques Derrida and Mary-Jane Rubenstein have more recently emphasized as central to thought that is open to that which ruptures metaphysical schemas. I contend Heidegger's use (...)
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  48. Stephen C. Angle (2010). The Minimal Definition and Methodology of Comparative Philosophy: A Report From a Conference [Abstract]. Comparative Philosophy 1 (1).score: 144.0
    In June of 2008, the International Society for Comparative Studies of Chinese and Western Philosophy (ISCWP) convened its third Constructive Engagement conference, on the theme of “Comparative Philosophy Methodology.” During the opening speeches, Prof. Dunhua ZHAO, Chair of the Philosophy Department at Peking University, challenged the conference’s participants to put forward a minimal definition of “comparative philosophy” and a statement of its methods. Based on the papers from the conference and the extensive discussion that ensued, during my closing reflections at (...)
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  49. Yoav Peled (1992). From Theology to Sociology: Bruno Bauer and Karl Marx on the Question of Jewish Emancipation. History of Political Thought 13 (3):463-485.score: 144.0
    My key argument will be that by shifting the debate over Jewish emancipation from the plane of theology, where it had been traditionally fought, to the plane of sociology, Marx was able to circumvent one of Bauer's main arguments against emancipating the Jews. Bauer had contended that as a religion of law, not of faith, Judaism was by its very nature a public creed. It was incompatible, therefore, with life in a free state, where religion could only be a (...)
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  50. Alain Boureau (1997). From Law to Theology and Back: The Rise of the Notion of Person During the Central Middle Ages. The European Legacy 2 (8):1325-1335.score: 144.0
    (1997). From law to theology and back: The rise of the notion of person during the central Middle Ages. The European Legacy: Vol. 2, The Individual in European Culture, pp. 1325-1335.
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