Search results for 'Truth Christianity' (try it on Scholar)

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  1. Michel Henry (2003). I Am the Truth: Toward a Philosophy of Christianity. Stanford University Press.score: 78.0
    A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what (...)
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  2. Daniele Lorenzini (2012). Foucault, Christianity, and the Genealogy of the Regimes of Truth. Iride 25 (2):391-402.score: 60.0
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  3. Nancy Pearcey (2005). Total Truth: Liberating Christianity From its Cultural Captivity. Crossway Books.score: 45.0
    In Total Truth, Nancy Pearcey offers a razor-sharp analysis of the split between public and private, fact and feelings.
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  4. Brian Hebblethwaite (1988). The Ocean of Truth: A Defence of Objective Theism. Cambridge University Press.score: 45.0
    This short book offers an alternative reading of the impact of modernity on Christian faith to that advanced by Don Cupitt in his television series and book, The Sea of Faith. Hebblethwaite gives a spirited defense of belief in the objective reality of God and in life after death, as opposed to Cupitt's radically interiorized and expressivist view of religion. As attractive as many may find a denial of the traditional church doctrines in favor of an anti-metaphysical, non-dogmatic expressivist version (...)
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  5. Gianni Vattimo (2010). Christianity, Truth, and Weakening Faith: A Dialogue. Columbia University Press.score: 45.0
    Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural ...
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  6. Andrew Shanks (2001). What is Truth?: Towards a Theological Poetics. Routledge.score: 45.0
    In a culture where institutional religion is in decline there is a pressing need for new theological strategies. Andrew Shanks argues for a fresh 'theological poetics', providing an eloquent and original first step towards meeting these needs and an alternative strategy for reconciling Christian theology with poetic truth.
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  7. Christine Helmer, Kristin De Troyer & Katie Goetz (eds.) (2003). Truth: Interdisciplinary Dialogues in a Pluralistic Age. Peeters.score: 42.0
    The volume relates the controversy concerning competing knowledge claims to truth.
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  8. Andrew Wright (2013). Christianity and Critical Realism: Ambiguity, Truth, and Theological Literacy. Routledge.score: 42.0
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  9. D. Stephen Long (2009). Speaking of God: Theology, Language, and Truth. Wililam B. Eerdmans Pub. Co..score: 39.0
    In this theological tour de force D. Stephen Long addresses a key question in current theological debate: the conditions of the possibility of God-talk, along ...
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  10. Stephen R. Palmquist (2012). To Tell the Truth on Kant and Christianity. Faith and Philosophy 29 (3):340-346.score: 39.0
    After reviewing the history of the “affirmative” approach to interpreting Kant’s Religion, I offer four responses to the symposium papers in the previous issue of Faith and Philosophy. First, incorrectly identifying Kant’s two “experiments” leads to misunderstandings of his affirmation of Christianity. Second, Kant’s Critical Religion expounds a thoroughgoing interpretation of these experiments, and was not primarily an attempt to confirm the architectonic introduced in Kant’s System of Perspectives. Third, the surprise positions defended by most symposium contributors render the (...)
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  11. M. Lamberigts, L. Boeve & Terrence Merrigan (eds.) (2006). Theology and the Quest for Truth: Historical- and Systematic-Theological Studies. Peeters.score: 39.0
    In this volume a first collection of contributions to this project, from a diversity of angles and research subjects, is presented.
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  12. H. Russel Botman & Robin M. Petersen (eds.) (1996). To Remember and to Heal: Theological and Psychological Reflections on Truth and Reconciliation. Thorold's Africana Books [Distributor].score: 39.0
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  13. Arthur Frank Holmes (1977/1983). All Truth is God's Truth. Intervarsity Press.score: 39.0
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  14. Barbara Rainey (2011). Growing Together in Truth: Character Stories for Families. Familylife Publishing.score: 39.0
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  15. John M. Rist (2008). What is Truth?: From the Academy to the Vatican. Cambridge University Press.score: 39.0
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  16. Rudolf Schnackenburg (1967). The Truth Will Make You Free. Melbourne, Sheed & Ward.score: 39.0
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  17. Christopher Hamilton (1998). Kierkegaard on Truth as Subjectivity: Christianity, Ethics and Asceticism. Religious Studies 34 (1):61-79.score: 37.0
    This paper is an exploration and interpretation of Kierkegaard's account of Christian belief. I argue that Kierkegaard believed that the Christian metaphysical tradition was exhausted and hence that there could be no defence of belief in God in purely rational terms. I defend this interpretation against objections, going on to argue that Kierkegaard thought it possible to defend a post-metaphysical conception of religious belief. I argue that Kierkegaard thought that such a defence was available if we understand correctly what it (...)
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  18. Kevin Hart (2010). Review of Gianni Vattimo, René Girard, Christianity, Truth, and Weakening Faith: A Dialogue. [REVIEW] Notre Dame Philosophical Reviews 2010 (12).score: 36.0
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  19. Paul Edwards (1971). Kierkegaard and the 'Truth' of Christianity. Philosophy 46 (176):89 - 108.score: 36.0
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  20. Daniel Lasker (1999). Popular Polemics and Philosophical Truth in the Medieval Jewish Critique of Christianity. Journal of Jewish Thought and Philosophy 8 (2):243-259.score: 36.0
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  21. Zenon Szablowinski (2012). Religion and Conflict Resolution: Christianity and South Africa's Truth and Reconciliation Commission. By Megan Shore. Pp. Xviii, 211, Aldershot, Ashgate, 2009, $89.95. [REVIEW] Heythrop Journal 53 (3):526-527.score: 36.0
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  22. Matias Tapia Wende (2013). Conceptos fundamentales del cristianismo de Kierkegaard, a 200 años de su nacimiento. Revista de Filosofía 69:245-256.score: 36.0
    This article aims to clarify some fundamental notions of the Christianity’s reconstruction of Søren Kierkegaard (1813-1855). First, there will be a distinction between historical belief and Christian faith, which serves as a basis for understanding the existential relationship that the individual can develop with the teaching of Christ. Thereafter, there will be a reference to the concept of spirit proposed by the Danish thinker, marking with this the Kierkegaardian stages of existence. And finally, the two points above will be (...)
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  23. Erik Meganck (2012). G. Vattimo, Christianity, Truth, and Weakening Faith. Tijdschrift Voor Filosofie 74 (2):408-409.score: 36.0
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  24. Colin Davis (2012). Christianity, Truth, and Weakening Faith: A Dialogue. Common Knowledge 18 (2):365-365.score: 36.0
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  25. Natalie Depraz (forthcoming). Review-Michel Henry, I Am the Truth: Toward a Philosophy of Christianity, Trans. Susan Emanuel. Stanford: Stanford University Press, 2003. Ix+ 282 Pp. ISBN 0-8047-3780-0. [REVIEW] The New Yearbook for Phenomenology and Phenomenological Philosophy.score: 36.0
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  26. Gordon R. Lewis (1990). Testing Christianity's Truth Claims: Approaches to Christian Apologetics. University Press of America.score: 36.0
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  27. John Roberts (2008). The 'Returns to Religion': Messianism, Christianity and the Revolutionary Tradition. Part II: The Pauline Tradition. Historical Materialism 16 (3):77-103.score: 33.0
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  28. Hans Urs von Balthasar (2000). Theo-Logic: Theological Logical Theory. Ignatius Press.score: 33.0
    v. 1. Truth of the world -- v. 2 Truth of God -- v. 3. The spirit of truth.
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  29. Robert P. Scharlemann (1981). The Being of God: Theology and the Experience of Truth. Seabury Press.score: 33.0
     
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  30. Roderich Barth (2004). Absolute Wahrheit Und Endliches Wahrheitsbewusstsein: Das Verhältnis von Logischem Und Theologischem Wahrheitsbegriff - Thomas von Aquin, Kant, Fichte Und Frege. Mohr Siebeck.score: 30.0
    Originally presented as the author's thesis (doctoral - Halle-Wittenberg) under the title: Die Krise des theologischen Wahrheitsbegriffs.
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  31. Luis Fernando Figari (2006). La Búsqueda de la Verdad. Vida y Espiritualidad.score: 30.0
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  32. Wilfried Härle & Reiner Preul (eds.) (2009). Wahrheit. Evangelische Verlagsanstalt.score: 30.0
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  33. Piotr Moskal (2008). Religia I Prawda. Towarzystwo Naukowe Katolickiego Uniwersytetu Lubelskiego.score: 30.0
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  34. Aidan Nichols (2001). Say It is Pentecost: A Guide Through Balthasar's Logic. Catholic University of America Press.score: 30.0
    Say It Is Pentecost completes Aidan Nichols's presentation of the great theological trilogy of Hans Urs von Balthasar.
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  35. Robert Paul Roth (1973). Story and Reality. Grand Rapids,Eerdmans.score: 30.0
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  36. Gerald J. Beyer (2007). A Theoretical Appreciation of the Ethic of Solidarity in Poland Twenty-Five Years After. Journal of Religious Ethics 35 (2):207 - 232.score: 27.0
    The remarkable movement known as Solidarity recently celebrated its twenty-fifth anniversary in Poland. This essay provides a theoretical appreciation of the values and principles that guided and undergirded the movement, which greatly contributed to the fall of communism in Central and Eastern Europe. This systematic overview of the ethic of the Solidarity movement fills a lacuna in the field of ethics because ethicists who are interested in the concept of solidarity have largely overlooked the Polish experience of the 1980s. This (...)
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  37. Richard Davis (2000). James Fodor's Christian Theory of Truth: Is It Christian? Heythrop Journal 41 (4):436–448.score: 24.0
    In his recent book Christian Hermeneutics, James Fodor observes that ‘although Christians have from the very beginning been interested in living truthful, obedient lives … they have not exhibited the same passion for developing their own distinctive theory of truth’.1 Yet ‘the task confronting contemporary theology … is that of the rehabilitation or recovery of a distinctively Christian vision of truth’.2 To his credit, Fodor has attempted to rectify this state of affairs: first, by critiquing some of the (...)
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  38. Josiah Royce (1911/1969). William James and Other Essays on the Philosophy of Life. Freeport, N.Y.,Books for Libraries Press.score: 24.0
  39. Cory D. Wright & Nikolaj Jang Lee Linding Pedersen (2010). Truth, Pluralism, Monism, Correspondence. In Cory D. Wright & Nikolaj J. L. L. Pedersen (eds.), New Waves in Truth. Palgrave Macmillan.score: 21.0
    When talking about truth, we ordinarily take ourselves to be talking about one-and-the-same thing. Alethic monists suggest that theorizing about truth ought to begin with this default or pre-reflective stance, and, subsequently, parlay it into a set of theoretical principles that are aptly summarized by the thesis that truth is one. Foremost among them is the invariance principle.
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  40. Friederike Moltmann (forthcoming). 'Truth Predicates' in Natural Language. In Dora Achourioti, Henri Galinon & José Martinez (eds.), Unifying Theories of Truth. Springer.score: 21.0
    This takes a closer look at the actual semantic behavior of apparent truth predicates in English and re-evaluates the way they could motivate particular philosophical views regarding the formal status of 'truth predicates' and their semantics. The paper distinguishes two types of 'truth predicates' and proposes semantic analyses that better reflect the linguistic facts. These analyses match particular independently motivated philosophical views.
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  41. John MacFarlane (2008). Truth in the Garden of Forking Paths. In Max K”Obel & Manuel Garcia-Carpintero (eds.), Relative Truth. Oxford University Press. 81--102.score: 21.0
    From García-Carpintero and Kölbel, eds, Relative Truth.
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  42. Gila Sher & Cory D. Wright (2007). Truth as a Normative Modality of Cognitive Acts. In Geo Siegwart & Dirk Griemann (eds.), Truth and Speech Acts: Studies in the Philosophy of Language. Routledge. 5--280.score: 21.0
    Attention to the conversational role of alethic terms seems to dominate, and even sometimes exhaust, many contemporary analyses of the nature of truth. Yet, because truth plays a role in judgment and assertion regardless of whether alethic terms are expressly used, such analyses cannot be comprehensive or fully adequate. A more general analysis of the nature of truth is therefore required – one which continues to explain the significance of truth independently of the role alethic terms (...)
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  43. Mark Schroeder (forthcoming). The Moral Truth. In Michael Glanzburg (ed.), Oxford Handbook to Truth. Oxford.score: 21.0
    Common-sense allows that talk about moral truths makes perfect sense. If you object to the United States’ Declaration of Independence’s assertion that it is a truth that ‘all men’ are ‘endowed by their Creator with certain unalienable Rights’, you are more likely to object that these rights are not unalienable or that they are not endowed by the Creator, or even that its wording ignores the fact that women have rights too, than that this is not the sort of (...)
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  44. Pablo Cobreros, Paul Egré, David Ripley & Robert van Rooij (forthcoming). Vagueness, Truth and Permissive Consequence. In T. Achourioti, H. Galinon, K. Fujimoto & J. Martínez-Fernández (eds.), Volume on Truth. Springer.score: 21.0
    We say that a sentence A is a permissive consequence of a set of premises Gamma whenever, if all the premises of Gamma hold up to some standard, then A holds to some weaker stan- dard. In this paper, we focus on a three-valued version of this notion, which we call strict-to-tolerant consequence, and discuss its fruitfulness toward a uni ed treatment of the paradoxes of vagueness and self-referential truth. For vagueness, st-consequence supports the principle of tolerance; for (...), it supports the requisit of transparency. Permissive consequence is non-transitive, however, but this feature is argued to be an essential component to the understanding of paradoxical reasoning in cases involving vagueness or self-reference.. (shrink)
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  45. Stephen R. L. Clark (2000). Biology and Christian Ethics. Cambridge University Press.score: 21.0
    This stimulating and wide-ranging book mounts a profound enquiry into some of the most pressing questions of our age, by examining the relationship between biological science and Christianity. The history of biological discovery is explored from the point of view of a leading philosopher and ethicist. What effect should modern biological theory and practice have on Christian understanding of ethics? How much of that theory and practice should Christians endorse? Can Christians, for example, agree that biological changes are not (...)
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  46. Julien Murzi & Lionel Shapiro (forthcoming). Validity and Truth-Preservation. In D. Achourioti, H. Galinon & J. Martinez (eds.), Unifying the Philosophy of Truth Springer. Springer.score: 21.0
    The revisionary approach to semantic paradox is commonly thought to have a somewhat uncomfortable corollary, viz. that, on pain of triviality, we cannot affirm that all valid arguments preserve truth (Beall2007, Beall2009, Field2008, Field2009). We show that the standard arguments for this conclusion all break down once (i) the structural rule of contraction is restricted and (ii) how the premises can be aggregated---so that they can be said to jointly entail a given conclusion---is appropriately understood. In addition, we briefly (...)
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  47. Genia Schönbaumsfeld, 'Objectively There is No Truth' - Wittgenstein and Kierkegaard on Religious Belief.score: 21.0
    Kierkegaard’s influence on Wittgenstein’s conception of religious belief was profound, but this hasn’t so far been given the attention it deserves . Although Wittgenstein wrote comparatively little on the subject, while the whole of Kierkegaard’s oeuvre has a religious theme, both philosophers have become notorious for refusing to construe religious belief in either of the two traditional ways: as a ‘propositional attitude’ on the one hand or as a mere ‘emotional response’ with no reference to the ‘real world’ on the (...)
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  48. Jonathan Malesic (2007). Illusion and Offense in Philosophical Fragments : Kierkegaard's Inversion of Feuerbach's Critique of Christianity. [REVIEW] International Journal for Philosophy of Religion 62 (1):43 - 55.score: 21.0
    The article shows the "Appendix" to Søren Kierkegaard's "Philosophical Fragments" to be a response to Ludwig Feuerbach's critique of Christianity. While previous studies have detected some influence by Feuerbach on Kierkegaard, they have so far discovered little in the way of specific responses to Feuerbach's ideas in Kierkegaard's published works. The article first makes the historical argument that Kierkegaard was very likely reading Feuerbach's "Essence of Christianity" while he was writing "Philosophical Fragments", as several of Kierkegaard's journal entries (...)
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  49. Paul L. Holmer (2012). On Kierkegaard and the Truth. Cascade Books.score: 21.0
    An introduction to the problem -- A glance at a contemporary effort in Danish philosophy -- A new way of philosophizing -- The Bible and Christianity -- History and the sciencens -- Truth is subjectivity : some radical criticisms -- Truth is subjectivity : some logical considerations -- Some epistemological questions -- Kierkegaard and metaphysics -- Kierkegaard and the nature of philosophy -- Indirect communication -- Kierkegaard and the sermon -- Faith and Christianity.
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  50. Deborah Brown (2008). Gary Steiner. Descartes as a Moral Thinker: Christianity, Technology, Nihilism. JHP Book Series. Amherst, NY: Humanity Books, 2004. [REVIEW] Journal of the History of Philosophy 46 (1):173-175.score: 21.0
    Finding inspiration in Heidegger's lament, "In what soil do the roots of (Descartes's) tree of philosophy find their support?" (and not allowing that the tree might be hydroponic), Steiner proceeds to ground the "concrete content and absolute authority" of Descartes's moral principles in his Christian faith (13). Caught between the two, Descartes's thinking is pulled in opposing directions, towards the "earthly ethos" and its twin ideals of technological mastery over nature and the autonomy of reason, and the "angelic ideal"-a transcendent (...)
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