Search results for 'Time Religious aspects' (try it on Scholar)

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  1. Religious Time (2003). Attias, Jean-Christophe and Esther Benbassa (2003) Israel, the Impossible Land. Translated by Susan Emanuel. Palo Alto, CA: Stanford University Press, $22.95, 294 Pp. Banki, Judith H. And Eugene J. Fisher, Eds.(2002) A Prophet for Our Time: An Anthology of the Writings of Rabbi Marc H. Tanenbaum. Bronx, NY. [REVIEW] International Journal for Philosophy of Religion 54:193-195.score: 460.0
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  2. Lawrence W. Fagg (1995/2003). The Becoming of Time: Integrating Physical and Religious Time. Duke University Press.score: 297.0
    Now available in an updated addition: ""Integrating concepts of time derived from the physical sciences and world religions, "The Becoming of Time" examines ...
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  3. Kurt Appel (2008). Zeit Und Gott: Mythos Und Logos der Zeit Im Anschluss an Hegel Und Schelling. Schöningh.score: 180.0
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  4. Steve Brie, Jenny Daggers & David Torevell (eds.) (2009). Sacred Space: Interdisciplinary Perspectives Within Contemporary Contexts. Cambridge Scholars.score: 180.0
     
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  5. Marek Szulakiewicz (2008). Religia I Czas. Wydawn. Naukowe Uniwersytetu Mikołaja Kopernika.score: 180.0
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  6. Joseph Davydov (2004). Poznanie Istiny. International Scientific Center.score: 174.0
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  7. Cinzia Zotti, Leopoldo D'Agostino & Guy Bedouelle (eds.) (2007). L'espace Spirituel: La Pensée Comme Patrimoine. Serre.score: 174.0
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  8. Paula M. Cooey (1994). Religious Imagination and the Body: A Feminist Analysis. Oxford University Press.score: 147.0
    In recent years feminist scholarship has increasingly focused on the importance of the body and its representations in virtually every social, cultural, and intellectual context. Many have argued that because women are more closely identified with their bodies, they have access to privileged and different kinds of knowledge than men. In this landmark new book, Paula Cooey offers a different perspective on the significance of the body in the context of religious life and practice. Building on the pathbreaking work (...)
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  9. Graeme Marshall (2012). The Problem of Religious Language 'Look at It This Way' (Wittgenstein). Sophia 51 (4):479-493.score: 144.0
    This essay is critical of some of the attempts made to solve problems of meaning in religious languages, but remains open-minded about them and accepts the Wittgensteinian invitation to look at their dissolution by way of the experiences of meaning and the aspects of language on which they rely. I have argued that there were and are no lasting problems with religious language per se and that the force and meaning of what is said in using (...) language over time and circumstance may vary even to the point of having to retrieve concepts feared lost. We may in addition give ourselves our own personal interpretations by which we want to live and discuss with those in our space of reasons where good conversation is ever an inexhaustible provision on the way to enlightened understanding. Furthermore, we are not merely passive recipients of the meanings and significance of the languages we know. Finally, much of the meaning of religious language comes with the experience of being struck again by what has always been loved and by new aspects of, or different ways of taking, what is presented. (shrink)
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  10. Ioana Repciuc (2011). The Archaic Time Perception in the Modern Times. An Ethnological Approach Towards a Religious Minority. Journal for the Study of Religions and Ideologies 10 (30):80-101.score: 144.0
    The present study focuses on the religious minority arising from the implementation of the Gregorian calendar in Romania. Christian religious community of the Old Style is defined both historically and through psycho-social elements that caused the secession of belivers together with clerics from the Romanian Orthodox Church. Special attention is given to magical-religious beliefs observed with ethnological research tools, including: magical perception of time and especially of the agrarian calendar, faith in miraculous natural signs, survivals of (...)
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  11. André Green (2002). Time in Psychoanalysis: Some Contradictory Aspects. Free Association Books.score: 128.0
  12. Corneliu Pintilescu & Andrada Fatu-Tutoveanu (2011). Jehova's Witnesses in Post-Communist Romania: The Relationship Between the Religious Minority and the State (1989-2010). Journal for the Study of Religions and Ideologies 10 (30):102-126.score: 126.0
    This study aims at chronicling current aspects and transformations in the relationship between the Jehovah's Witnesses religious minority and the Romanian state (1989-2010), focusing on this religious group's changing official status. Considering both previous contributions and debates on the relations between state and religion, and the distinction between the concepts of denomination versus sect, the present work analyzes the key issues of the long-lasting conflict between the state and this particular religious minority, as well as the (...)
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  13. Bruce Lincoln (2006). Holy Terrors: Thinking About Religion After September 11. University of Chicago Press.score: 120.0
    It is tempting to regard the perpetrators of the September 11th terrorist attacks as evil incarnate. But their motives, as Bruce Lincoln’s acclaimed Holy Terrors makes clear, were profoundly and intensely religious. Thus what we need after the events of 9/11, Lincoln argues, is greater clarity about what we take religion to be. Holy Terrors begins with a gripping dissection of the instruction manual given to each of the 9/11 hijackers. In their evocation of passages from the Quran, we (...)
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  14. Mark C. Taylor (2007). After God. University of Chicago Press.score: 120.0
    With fundamentalists dominating the headlines and scientists arguing about the biological and neurological basis of faith, religion is the topic of the day. But religion, Mark C. Taylor shows, is more complicated than either its defenders or critics think and, indeed, is much more influential than any of us realize. Our world, Taylor maintains, is shaped by religion even when it is least obvious. Faith and value, he insists, are unavoidable and inextricably interrelated for believers and nonbelievers alike. Using scientific (...)
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  15. Maria Heim (2004). Theories of the Gift in South Asia: Hindu, Buddhist, and Jain Reflections on Dāna. Routledge.score: 120.0
    In South Asia, the period between 1100 and 1300 CE was a particularly prolific time for theorists from India's three main indigenous religions - Hinduism, Buddhism, and Jainism - to articulate their views on the face-to-face gift encounter. Their gift theories shaped a cosmopolitan sensibility that shared ethical and aesthetic values that reached across regional, sectarian, and religious boundaries. This book explores the ethical and social implications of unilateral gifts of esteem, offering a perceptive guide to the uniquely (...)
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  16. Patrick Hannon & Amelia Fleming (eds.) (2006). Contemporary Irish Moral Discourse: Essays in Honour of Patrick Hannon. Columba Press.score: 120.0
    Hugh Connelly, An authentic Celtic voice : the Irish penitential and contemporary discourse on reconciliation -- Padraig Corkery, Bio-ethics and contemporary Irish moral discourse -- Amelia Fleming, The silent voice of creation and moral discourse. -- Raphael Gallagher, CSsR., A church silence in sexual moral discourse? -- Donal Harrington, Moral discourse and journalism. -- Linda Hogan, Contemporary humanitarianism: neutral or impartial? -- Vincent MacNamara, On having a religious morality. -- Enda McDonagh, A discourse on the centrality of justice in (...)
     
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  17. James T. Johnson (1979). On Keeping Faith: The Use of History for Religious Ethics. Journal of Religious Ethics 7 (1):98 - 116.score: 117.0
    The importance of history for religious ethics lies in the fact that, in religious communities existing over time, values are encountered in history, given forms dependent on the historical experience of the believing community, and recalled by the individual moral agent through memory in the context of participation in that community. This paper has to do with the nature of that memory and its implications for moral identity. Specifically, I utilize the concept of "significant history," derived from (...)
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  18. Geoffrey Francis Allen (1940). The Call of God in Time of War. London, Student Christian Movement Press.score: 111.0
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  19. Albertas Milinis, Agnė Baranskaitė & Armanas Abramavičius (2011). Problematic Aspects of the Beginning and end of Human Life in the Context of Homicide (article in Lithuanian). Jurisprudence 18 (3):1123-1143.score: 108.0
    Both in criminal law science and in the judicial practice there are a lot of discussions as to what should be considered as the beginning and end of human life. Birth and death are not instantaneous acts, but rather processes made up of time-spans that can be construed as evidence of the beginning or end of a human life. From a biological point of view the human life is a constant, continuous metabolic process after cessation of which the human (...)
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  20. Ann Taves (2009). Religious Experience Reconsidered: A Building Block Approach to the Study of Religion and Other Special Things. Princeton University Press.score: 102.3
    I don't know of any other book like it."--Wayne Proudfoot, Columbia University "This is a terrific book. -/- The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and natural sciences. Religious (...)
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  21. Jacqueline Mariña (ed.) (2005). The Cambridge Companion to Friedrich Schleiermacher. Cambridge University Press.score: 99.0
    Known as the 'Father of modern theology' Friedrich Schleiermacher is without a doubt one of the most important theologians in the history of Christianity. Not only relevant to theology, he also made significant contributions in areas of philosophy such as hermeneutics, ethics, philosophy of religion, and the study of Plato, and he was ahead of his time in espousing a kind of pro to-feminism. Divided into three parts, this Companion deals first with elements of Schleiermacher's philosophy, such as metaphysics, (...)
     
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  22. Christoph Hoerl & Teresa McCormack (eds.) (2001). Time and Memory: Issues in Philosophy and Psychology. Oxford University Press.score: 98.0
    Time and Memory throws new light on fundamental aspects of human cognition and consciousness by bringing together, for the first time, psychological and philosophical approaches dealing with the connection between the capacity to represent and think about time, and the capacity to recollect the past. Fifteen specially written essays offer insights into current theories of memory processes and of the mechanisms and cognitive abilities underlying temporal judgements, and draw out key issues concerning the phenomenology and epistemology (...)
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  23. L. P. Horwitz, R. I. Arshansky & A. C. Elitzur (1988). On the Two Aspects of Time: The Distinction and its Implications. [REVIEW] Foundations of Physics 18 (12):1159-1193.score: 96.0
    The contemporary view of the fundamental role of time in physics generally ignores its most obvious characteric, namely its flow. Studies in the foundations of relativistic mechanics during the past decade have shown that the dynamical evolution of a system can be treated in a manifestly covariant way, in terms of the solution of a system of canonical Hamilton type equations, by considering the space-time coordinates and momenta ofevents as its fundamental description. The evolution of the events, as (...)
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  24. Luis Ferruz, Fernando Muñoz & María Vargas (2012). Managerial Abilities: Evidence From Religious Mutual Fund Managers. [REVIEW] Journal of Business Ethics 105 (4):503-517.score: 96.0
    In this study, we analyze the financial performance and the managerial abilities of religious mutual fund managers, implementing a comparative analysis with conventional mutual funds. We use a broad sample, free of survivorship bias, of religious equity mutual funds from the US market, for the period from January 1994 to September 2010. We build a matched-pair conventional sample in order to compare the results obtained for both kinds of mutual fund managers. We analyze stock-picking and market timing abilities, (...)
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  25. Andrew M. Pomerantz (2005). Increasingly Informed Consent: Discussing Distinct Aspects of Psychotherapy at Different Points in Time. Ethics and Behavior 15 (4):351 – 360.score: 96.0
    Psychologists are ethically obligated to obtain informed consent to psychotherapy "as early as is feasible" (American Psychological Association, 2002, p. 1072). However, the range of topics to be addressed includes both information that may be immediately and uniformly applicable to most clients via policy or rule, as well as information that is not immediately presentable because it varies widely across clients or emerges over time. In this study, licensed psychologists were surveyed regarding the earliest feasible point at which they (...)
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  26. Yoichi Iwasaki (2008). Religious and Epistemological Aspects of the Indian Theory of Verbal Understanding. Proceedings of the Xxii World Congress of Philosophy 6:105-111.score: 96.0
    The various schools of the Indian classical philosophy have discussed the issue how we understand the meaning from an utterance. In the present paper, I analyse the ancient controversy on this issue between two schools, Naiyāyikas and Vaiśeṣikas, and attempt to show that it has two aspects of religious and epistemological natures. Vaiśeṣikas, on the ground that the process of the verbal understanding is identical with that of the inference, claim that the verbal understanding is merely a type (...)
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  27. Petŭr Dŭnov (2004). Love is All Forgiving: Reflections on Love and Spirituality. Health Communications.score: 93.0
    A delightful book of spiritual maxims about a timeless topic-love: how to find it and how to keep it. Hegel called Peter Deunov "a world historical figure whose significance will only gradually be realized over the coming centuries.? In this beautiful gift book, Deunov shares his sacred words of wisdom on the many facets of love. Since time immemorial, human beings have experienced love as an exciting yet often elusive emotion that begs the question-How do you find it? And (...)
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  28. John D. Barbour (2004). The Value of Solitude: The Ethics and Spirituality of Aloneness in Autobiography. University of Virginia Press.score: 93.0
    Christian solitude -- Bounded solitude in Augustine's Confessions -- The humanist tradition : Petrarch, Montaigne, and Gibbon -- Rousseau's myth of solitude in reveries of the solitary walker -- Thoreau at Walden : soliloquizing and talking to all the universe at the same time -- Twentieth-century varieties of solitary experience -- Thomas Merton and solitude : the door to solitude opens only from the inside -- Solitude, writing, and fathers in Paul Auster's The invention of solitude -- Conclusion: The (...)
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  29. J. L. Schellenberg (2013). Evolutionary Religion. Oxford University Press.score: 93.0
    Prologue: Deep Time Religion -- Half a Revolution -- First Among Unequals? -- Evolutionary Skepticism -- The New Pessimism -- The New Optimism 6. Imagination is Key -- The "Chief Objections" -- Religion for Pioneers -- Epilogue: Darwin's Door and Hegel's Hinge.
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  30. Thomas Mary Berry (1998). The Collected Thoughts of Thomas Berry. Center for the Story of the Universe.score: 93.0
    Where are we? -- How did we get here? -- The millennial vision -- Where do we go? -- Psychic energy -- The North American continent -- Governance -- The university -- The corporation -- Religion -- The historical mission of our time.
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  31. François Laruelle (2012). The End Times of Philosophy. Continent 2 (3):160-166.score: 90.0
    Translated by Drew S. Burk and Anthony Paul Smith. Excerpted from Struggle and Utopia at the End Times of Philosophy , (Minneapolis: Univocal Publishing, 2012). THE END TIMES OF PHILOSOPHY The phrase “end times of philosophy” is not a new version of the “end of philosophy” or the “end of history,” themes which have become quite vulgar and nourish all hopes of revenge and powerlessness. Moreover, philosophy itself does not stop proclaiming its own death, admitting itself to be half dead (...)
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  32. Mary Evelyn Tucker (1988). Religious Aspects of Japanese Neo-Confucianism: The Thought of Nakae Tōju and Kaibara Ekken. Japanese Journal of Religious Studies 15 (1):55-69.score: 90.0
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  33. Maria Heim & Anne Monius (2014). Recent Work in Moral Anthropology. Journal of Religious Ethics 42 (3):385-392.score: 90.0
    This special focus issue brings to the Journal of Religious Ethics fresh considerations of moral anthropology as practiced by four emergent voices within the field. Each of these essays, in varying ways, seeks not only to advance an understanding of ethics in a particular time, place, and context, but to draw our attention to shared aspects of the human condition: its discontinuities and fractures, its practices of perception and attention, its interplays of emotion, intuition, and reason, and (...)
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  34. Lucas Soares (2009). La Utilidad Religiosa Y Ético-Política de la Mentira En El Paradigma Poético Platónico de República. Signos Filosóficos 11 (22):101-121.score: 87.0
    The týpos of alternative poetry that Plato starts to delineate in the last part of Republic II can be reduced to two general norms (nómoi) that aim to regulate the treatment of religious aspects in poetic narrations and at the same time establish the bases of a non-anthropomorphic theology that inst..
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  35. W. L. McBride (2004). The Global Role of US Philosophy. Diogenes 51 (3):91-98.score: 87.0
    This essay focuses on the danger of complicity. American philosophers, given their country’s hegemonic position, exert global influence; what form should it take? Comparison is made with the situation of France when it still controlled Algeria. French philosophers, until near the time of Algerian independence, generally accepted and sometimes profited from this extremely unjust situation. An important exception was Sartre, particularly in his Preface to Fanon’s The Wretched of the Earth. It is argued that elements of complicity with American (...)
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  36. John Churchill (1998). Rat and Mole's Epiphany of Pan: Wittgenstein on Seeing Aspects and Religious Belief. Philosophical Investigations 21 (2):152–172.score: 84.0
    The phenomenon of aspect recognition is at the core of Wittgenstein's later views on logic and language; it is also central to his reflections on religious language and experience. In both contexts, the uptake and use of pictures is the critical element in concept formation and in understanding. Clarity and confusion in religious thought lie in a domain defined by the structure, aesthetics, and functions of the pictures religious people use, and by the relations among them. The (...)
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  37. Robert Welsh Jordan, Being and Time: Some Aspects of the Ego's Involvement in His Mental Life.score: 84.0
    The most obvious cases of ego-involvement in conscious life are those which Husserl calls conscious acts or cogitationes.[2] They are the most obvious cases because they are the ones in which the ego explicitly involves himself in some way ; they exhibit the character of being engaged in by the ego or having been engaged in by him. This ego-quality or character belongs demonstrably to every conscious process in which the ego engages or lives. In the ego's conscious life, the (...)
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  38. Anant Sadashiv Altekar (1952). Sources of Hindu Dharma in its Socio-Religious Aspects. Sholapur, Institute of Public Administration.score: 84.0
     
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  39. J. Brossollet (1984). Some Religious Aspects of the Great-Plague of the 14th-Century. Revue D Histoire Et de Philosophie Religieuses 64 (1):53-66.score: 84.0
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  40. Elizabeth M. Bucar & Aaron Stalnaker (eds.) (2012). Religious Ethics in a Time of Globalism: Shaping a Third Wave of Comparative Analysis. Palgrave Macmillan.score: 84.0
     
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  41. Martha Hurst (1934). Some Aspects of the Problem of Time. Chapel Hill, Dept. Of Philosophy, University of North Carolina.score: 84.0
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  42. Albrecht Classen (ed.) (2010). Laughter in the Middle Ages and Early Modern Times: Epistemology of a Fundamental Human Behavior, its Meaning, and Consequences. Walter de Gruyter.score: 81.3
    Introduction: Laughter as an expression of human nature in the Middle Ages and the early modern period: literary, historical, theological, philosophical, and psychological reflections -- Judith Hagen. Laughter in Procopius's wars -- Livnat Holtzman. "Does God really laugh?": appropriate and inappropriate descriptions of God in Islamic traditionalist theology -- Daniel F. Pigg. Laughter in Beowulf: ambiguity, ambivalence, and group identity formation -- Mark Burde. The parodia sacra problem and medieval comic studies -- Olga V. Trokhimenko. Women's laughter and gender politics (...)
     
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  43. Jamake Highwater (1997). The Mythology of Transgression: Homosexuality as Metaphor. Oxford University Press.score: 81.3
    Jamake Highwater is a master storyteller and one of our most visionary writers, hailed as "an eloquent bard, whose words are fire and glory" (Studs Terkel) and "a writer of exceptional vision and power" (Ana"is Nin). Author of more than thirty volumes of nonfiction, fiction, and poetry, Highwater--considered by many to be the intellectual heir of Joseph Campbell--has long been intrigued by how our mythological legacies have served as a foundation of modern civilization. Now, in The Mythology of Transgression, he (...)
     
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  44. Hilary Putnam (1997). On Negative Theology. Faith and Philosophy 14 (4):407-422.score: 81.0
    In addition to being arguably the greatest Jewish philosopher, Moses Maimonides was also the most radical of the medieval proponents of “negative theology”. Building on some recent important work by Ehud Benor, I propose to discuss the puzzles and paradoxes of negative theology not as simply peculiar to Maimonides’ thought, but as revealing something that can assume great importance for religious life at virtually any time. My discussion will begin with a brief review of well known aspects (...)
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  45. Helena Rosenblatt (1997). Rousseau and Geneva: From the First Discourse to the Social Contract, 1749-1762. Cambridge University Press.score: 81.0
    Rousseau and Geneva reconstructs the main aspects of Genevan socio-economic, political and religious thought in the first half of the eighteenth century. In this way Dr Rosenblatt effectively contextualizes the development of Rousseau's thought from the First Discourse through to the Social Contract. Over time Rousseau has been adopted as a French thinker, but this adoption obscures his Genevan origin. Dr Rosenblatt points out that he is, in fact, a Genevan thinker and illustrates for the first (...) that Rousseau's classical republicanism, his version of natural law theory, his civil religion, and his hostility to the arguments of doux commerce theorists are all responses to the political use of such arguments in Geneva. The author also points out that it was this relationship with Geneva that played an integral part in his development into an original political thinker. (shrink)
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  46. Jean-Luc Nancy (2005). The Ground of the Image. Fordham University Press.score: 81.0
    If anything marks the image, it is a deep ambivalence. Denounced as superficial, illusory, and groundless, images are at the same time attributed with exorbitant power and assigned a privileged relation to truth. Mistrusted by philosophy, forbidden and embraced by religions, manipulated as “spectacle” and proliferated in the media, images never cease to present their multiple aspects, their paradoxes, their flat but receding spaces.What is this power that lies in the depths and recesses of an image—which is always (...)
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  47. John Hedley Brooke (1977). Natural Theology and the Plurality of Worlds: Observations on the Brewster-Whewell Debate. Annals of Science 34 (3):221-286.score: 81.0
    Summary The object of this study is to analyse certain aspects of the debate between David Brewster and William Whewell concerning the probability of extra-terrestrial life, in order to illustrate the nature, constitution and condition of natural theology in the decades immediately preceding the publication in 1859 of Charles Darwin's Origin of species. The argument is directed against a stylised picture of natural theology which has been drawn from a backward projection of the Darwinian antithesis between natural selection and (...)
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  48. Brenda Almond (2010). Idealism and Religion in the Philosophy of T.L.S. Sprigge. Philosophy 85 (4):531-549.score: 81.0
    Although T.L.S. Sprigge described idealist philosophy as the stage beyond religion, his pantheistic idealism, while not itself a religion, offers a conception of God that seeks to meet the aspiration of human beings to understand their own place in the universe. While he shared with most mid twentieth century British philosophers a basic assumption of the primacy of experience, Sprigge took this strong empiricist assumption in a Berkeleyian rather than a Humean direction. This enabled him to find a place for (...)
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  49. Thomas L. Pangle (2010). The Theological Basis of Liberal Modernity in Montesquieu's Spirit of the Laws. The University of Chicago Press.score: 81.0
    The Spirit of the Laws —Montesquieu’s huge, complex, and enormously influential work—is considered one of the central texts of the Enlightenment, laying the foundation for the liberally democratic political regimes that were to embody its values. In his penetrating analysis, Thomas L. Pangle brilliantly argues that the inherently theological project of Enlightenment liberalism is made more clearly—and more consequentially— in Spirit than in any other work. _ In a probing and careful reading, Pangle shows how Montesquieu believed that rationalism, through (...)
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  50. Nimrod Aloni (2010). The Fundamental Commitments of Educators. Ethics and Education 3 (2):149-159.score: 81.0
    This article seeks to examine central aspects of the relationship between ethics and education in the beginning of the twenty-first century. Since both ethics and education are practical disciplines that are bound to deal with and are challenged by human predicaments, cultural ills and social evils, it seems that in examining the relations between the two, one is required to go beyond analytic elucidation into a more normative, prescriptive and political discourse. It is in light of this understanding and (...)
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