Search results for 'fideism' (try it on Scholar)

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  1.  42
    John Bishop (2007). How a Modest Fideism May Constrain Theistic Commitments: Exploring an Alternative to Classical Theism. Philosophia 35 (3-4):387-402.
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic (...)
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  2.  23
    Brad J. Kallenberg (2012). Rethinking Fideism Through the Lens of Wittgenstein's Engineering Outlook. International Journal for Philosophy of Religion 71 (1):55-73.
    Careful readers of Wittgenstein tend to overlook the significance his engineering education had for his philosophy; this despite Georg von Wright’s stern admonition that “the two most important facts to remember about Wittgenstein were, firstly, that he was Viennese, and, secondly, that he was an engineer.” Such oversight is particularly tempting for those of us who come to philosophy late, having first been schooled in math and science, because our education tricks us into thinking we understand engineering by extension. But (...)
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  3.  9
    Robert S. Gall (2013). Fideism or Faith in Doubt? Philosophy Today 57 (4):358-368.
    Quentin Meillassoux’s After Finitude: An Essay on the Necessity of Contingency advocates a “speculative materialism” or what has come to be called “speculative realism” over against “correlationism” (his term for [nearly] all post-Kantian philosophy). “Correlationism” is “the idea according to which we only ever have access to the correlation between thinking and being,and never to either term considered apart from the other.” As part of his criticism of “correlationism,” Meillassoux argues that it necessarily leads to fideism, referencing the return (...)
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  4. Kristen A. Irwin (2010). The Core Mysteries: Pierre Bayle's Philosophical Fideism. Dissertation, Proquest
    This dissertation develops an original interpretation of the relationship between reason and religious belief in the work of Pierre Bayle, a seventeenth-century skeptic, that I call “philosophical fideism.” The underdetermined, and often paradoxical, nature of Bayle’s writing makes interpreting him a formidable task; I therefore begin by sketching out the contemporary interpretive landscape of Bayle studies, currently deeply divided over the issue of Bayle’s conception of the reason-faith relationship. I subsequently examine other conceptions of the reason-faith relationship among rationalists (...)
     
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  5.  31
    Jeanine Diller (2007). Response to Bishop's “How a Modest Fideism May Constrain Theistic Commitments”. Philosophia 35 (3-4):403-406.
    Bishop’s main claims are: (I) that James’ criteria on the admissibility of faith leaps need the addition of two moral criteria to be complete; (II) that a Kantian, at least, could not admissibly leap toward God, classically understood, and (III) that a Kantian, and anyone else, could admissibly leap toward God, understood his way. Here I will affirm (I) with a qualification; deny (II); affirm (III); and close with some reservations about Bishop’s novel model of God. This paper was delivered (...)
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  6.  49
    Kai Nielsen (1982). Wittgensteinian Fideism. In Steven M. Cahn & David Shatz (eds.), International Journal for Philosophy of Religion. Oxford University Press 191-.
    Wittgenstein did not write on the philosophy of religion. But certain strands of his later thought readily lend themselves to what I call Wittgensteinian Fideism. There is no text that I can turn to for an extended statement of this position, but certain remarks made by Winch, Hughes, Malcolm, Geach, Cavell, Cameron and Coburn can either serve as partial statements of this position, or can be easily used in service of such a statement. Some of their contentions will serve (...)
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  7. Thomas D. Carroll (2008). The Traditions of Fideism. Religious Studies 44 (1):1-22.
    Philosophers and theologians acknowledge that "fideism" is difficult to define but rarely agree on what the best characterization of the term is. In this article, I investigate the history of use of "fideism" to explore why its meaning has been so contested and thus why it has not always been helpful for resolving philosophical problems. I trace the use of the term from its origins in French theology to its current uses in philosophy and theology, concluding that " (...)" is helpful in resolving philosophical problems only when philosophers scrupulously acknowledge the tradition of use that informs their understanding of the word. (shrink)
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  8.  33
    C. Stephen Evans (2008). Kierkegaard and the Limits of Reason: Can There Be a Responsible Fideism? Revista Portuguesa de Filosofia 64 (2/4):1021 - 1035.
    This paper argues that Kierkegaard is not an irrationalist, but a "responsible fideist." Responsible fideism attempts to answer two important philosophical questions: "Are there limits to reason?" and "How can the limits of reason be recognized?" Kierkegaard's account of the incarnation as "the absolute paradox" does not see the incarnation as a logical contradiction, but rather functions in a way similar to a Kantian antimony. Faith in the incarnation both helps us recognize the limits of reason and also to (...)
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  9.  24
    Christopher Insole (1998). 'Kierkegaard': A Reasonable Fideist? Heythrop Journal 39 (4):363–378.
    The task I set myself is to identify whether Climacus is an extreme or moderate fideist, and to go on to evaluate how convincing or persuasive I find Climacus' position. Separating metaphysical and epistemological fideism, I spend the first section of the article denying that Climacus is a ‘metaphysical fideist’. This involves looking at the notion of ‘truth as subjectivity’. I will claim that in expounding this notorious maxim Climacus can be seen as expressing something almost trivially obvious and/or (...)
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  10.  1
    Ken McGovern & Béla Szabados (2002). Was Wittgenstein a Fideist? Two Views. Sophia 41 (2):41-54.
    Kai Nielsen and Felicity McCutcheon have each in their own way taken issue with the received view that Wittgenstein’s remarks on religious language are to be construed as a form of “fideism”. They each provide sharply divergent views on Wittgenstein’s remarks on the meaning of religious language and, indeed, the importance of religion itself. These differences, however, serve to bring into relief both Wittgenstein’s recognition of the genuinely descriptive nature of ordinary religious discourse and his underlying political sensitivity. The (...)
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  11. Scott Hunter Moore (1994). Rationality and Fideism in the Theology of G. C. Berkouwer: A Phenomenological Analysis of Berkouwer's Appeal to Faith. Dissertation, Baylor University
    This dissertation offers a critical examination of the model of rationality employed by the Dutch theologian G. C. Berkouwer. The study seeks to contribute to the discussions within theology and philosophy concerning the nature of rationality, the epistemic function of theological communities and traditions of discourse, and the justification and foundation of dogmatics. ;Chapter one serves as an introduction to the study and offers a rationale for why Berkouwer is an appropriate object of study. In chapter two, the author argues (...)
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  12. Kai Nielsen (1969). Wittgensteinian Fideism Again: A Reply to Hudson: PHILOSOPHY. Philosophy 44 (167):63-65.
    W. D. Hudson's criticism of some points in my ‘Wittgensteinian Fideism’ are challenging and deserve comment. I remain, however, unconvinced that they require any modification in my assessment of Wittgensteinian Fideism. I shall try to justify this conviction.
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  13.  57
    D. H. Pritchard (2011). Wittgensteinian Quasi-Fideism. Oxford Studies in Philosophy of Religion 4:145-159.
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  14. Gianluca Mori (2004). Bayle, Saint-Evremond, and Fideism: A Reply to Thomas M. Lennon. Journal of the History of Ideas 65 (2):323-334.
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  15.  45
    Struan Jacobs (2012). Tradition in a Free Society: The Fideism of Michael Polanyi and the Rationalism of Karl Popper. Tradition and Discovery 36 (2):8-25.
    Michael Polanyi and Karl Popper offer contrasting accounts of social tradition. Popper is steeped in the heritage of the Enlightenment, while Polanyi interweaves religious and diverse secular strands of thought. Explaining the liberal tradition, Polanyi features tacit knowledge of rules, standards, applications and interpretations being transmitted by “craftsmen” to “apprentices.” Each generation adopts the liberal tradition on “faith,” commits to creatively developing its art of knowledge-in-practice, and is drawn to the spiritual reality of ideal ends. Of particular interest to Popper (...)
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  16. Jan Woleński (2009). Theism, Fideism, Atheism, Agnosticism. In Lars-Göran Johansson, Jan Österberg, Rysiek Śliwiński & Jordan Howard Sobel (eds.), Logic, Ethics and All That Jazz: Essays in Honour of Jordan Howard Sobel. Dept. Of Philosophy, Uppsala University 387--400.
     
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  17.  47
    Richard Askew (1988). On Fideism and Alvin Plantinga. International Journal for Philosophy of Religion 23 (1):3 - 16.
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  18.  33
    Richard Amesbury (2007). Kai Nielsen and D.Z. Phillips, Wittgensteinian Fideism? SCM Press, London, 2005, 383 Pages. Pb £35. [REVIEW] International Journal for Philosophy of Religion 61 (1):51-55.
  19. John Hick (1986). Terence Penelhum, God and Skepticism: A Study in Skepticism and Fideism Reviewed By. Philosophy in Review 6 (4):171-172.
     
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  20.  25
    Ezra Talmor (1987). God and Skepticism: A Study in Skepticism and Fideism. Journal of the History of Philosophy 25 (2):299-300.
  21.  13
    Michael Szczekalla (1998). Philo's Feigned Fideism in Hume's Dialogues Concerning Natural Religion. Archiv für Geschichte der Philosophie 80 (1):75-87.
  22.  6
    Mašan Bogdanovski (2006). Skeptical Fideism in Hume's Dialogues Concerning Natural Religion. Theoria 49 (4):71-92.
  23.  13
    James T. King (1975). Fideism and Rationality. New Scholasticism 49 (4):431-450.
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  24.  21
    L. Bryant Keeling & Mario F. Morelli (1977). Beyond Wittgensteinian Fideism: An Examination of John Hick's Analysis of Religious Faith. [REVIEW] International Journal for Philosophy of Religion 8 (4):250 - 262.
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  25. Terrence W. Tilley (1989). Incommensurability, Intratextuality, and Fideism. Modern Theology 5 (2):87-111.
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  26.  4
    Stuart Brown (1989). Christian Averroism, Fideism and the ‘Two-Fold Truth’. Royal Institute of Philosophy Lectures 25:207-223.
  27.  14
    A. Harvevany (2007). Wittgensteinian Fideism? – By Kai Nielsen and D. Z. Phillips. Philosophical Investigations 30 (3):319–323.
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  28.  4
    William Sweet & Colin O'Connell (1992). Empiricism, Fideism and the Nature of Religious Belief. Sophia 31 (3):1-15.
    Earlier versions of this paper were read to the Departments of Philosophy at the University of New Brunswick and at Saint Francis Xavier University and to the Canadian Societh for the Study of Religion at Queen’s University, Kingston. The authors wish to thank the participants for their comments.
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  29.  11
    Kai Nielsen (1969). Wittgensteinian Fideism Again: A Reply to Hudson. Philosophy 44 (167):63 - 65.
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  30.  12
    Richard Amesbury, Fideism. Stanford Encyclopedia of Philosophy.
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  31.  1
    John Cottingham (2015). Robert MacSwain: Solved by Sacrifice: Austin Farrer, Fideism, and the Evidence of Faith. International Journal for Philosophy of Religion 77 (1):75-77.
    The book opens with an informative picture of the theological-cum-philosophical climate of Oxford in the period immediately after the Second World War. The Anglican theologian Austin Farrer was a leading figure in an informal discussion group known as “The Metaphysicals,” formed out of dissatisfaction with the then prevailing positivist orthodoxy, which outlawed the grand ‘ultimate’ questions of philosophy as nonsensical. In many ways, MacSwain explains, Farrer was a kind of model for younger members of the group such as Basil Mitchell, (...)
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  32.  8
    Timothy Crutcher (2009). Wittgensteinian Fideism? By Kai Nielsen and D. Z. Phillips. Heythrop Journal 50 (3):548-550.
  33. Richard Popkin (1967). Fideism. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan 201--202.
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  34.  6
    W. D. Hudson (1968). On Two Points Against Wittgensteinian Fideism. Philosophy 43 (165):269 - 273.
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  35.  4
    John J. O'Brien (1942). Sentimental Fideism. Modern Schoolman 20 (1):3-5.
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  36.  2
    Van A. Harvey (2007). Wittgensteinian Fideism?–By Kai Nielsen and DZ Phillips. Philosophical Investigations 30 (3):319-323.
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  37.  2
    Yves Labbé (2007). Kai Nielsen et D.Z. Phillips, Wittgensteinian Fideism ?. Londres, SCM Press, 2005, 383 p. Revue des Sciences Religieuses 81:273-275.
    La philosophie de la religion de Wittgenstein et des philosophes analytiques qui l’ont suivi est-elle ou non un fidéisme ? Le livre est né d’une rencontre tardive entre deux penseurs qui ont engagé le débat, indépendamment l’un de l’autre, au milieu des années soixante. Au terme d’une douzaine de chapitres composés en alternance, à l’écriture toujours serrée et au ton parfois vif, les auteurs n’abandonnent pas leurs positions initiales, même si elles se sont nuancées avec les années. Il revie..
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  38.  2
    Kai Nielsen (1972). The Coherence of Wittgensteinian Fideism. Sophia 11 (3):4-12.
  39.  1
    Brad J. Kallenberg (2007). Wittgensteinian Fideism? – By Kai Nielsen and D. Z. Phillips. Modern Theology 23 (3):469-471.
  40.  1
    S. J. Grootens (2013). Was Abbé Louis bautain een fideist? Bijdragen 25 (1):29-63.
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  41. William Brenner (2007). Wittgensteinian Fideism?, by Kai Nielsen and D.Z. Phillips. [REVIEW] Ars Disputandi 7.
     
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  42. Sérgio Cardoso (2009). On Skeptical Fideism in Montaigne's Apology for Raymond Sebond. In Maia Neto, José Raimundo, Gianni Paganini & John Christian Laursen (eds.), Skepticism in the Modern Age: Building on the Work of Richard Popkin. Brill
     
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  43. Nancy Frankenberry (1992). Reconstructing Religion Without Revelation, Foundations, or Fideism: A Reply to My Critics. American Journal of Theology and Philosophy 13 (2):117 - 135.
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  44. van A. Harvey (2007). Kai Nielsen and DZ Phillips, Wittgensteinian Fideism? Philosophical Investigations 30 (3):319-323.
     
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  45. Brian Hebblethwaite (2014). Solved by Sacrifice: Austin Farrer, Fideism, and the Evidence of Faith, by Robert MacSwain. Faith and Philosophy 31 (4):490-492.
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  46. W. D. Hudson (1968). On Two Points Against Wittgensteinian Fideism. Philosophy 43 (165):269.
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  47. Terence Penelhum (1994). Atheism, Skepticism and Fideism. Rivista di Filosofia Neo-Scolastica 86 (1):134-153.
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  48. Michael A. Smith (2001). 7. Beyond Fideism and Antirationalism: Some Reflections on Fides Et Ratio. Logos 4 (4).
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  49. Christopher Stephen Lutz (2011). Alasdair MacIntyre's Tradition-Constituted Enquiry: An Alternative to Relativism and Fideism. American Catholic Philosophical Quarterly 85 (3):391-413.
     
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  50. Michael W. Tkacz (2002). 8. Faith, Science, and the Error of Fideism. Logos: A Journal of Catholic Thought and Culture 5 (1).
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