Search results for 'theological epistemology' (try it on Scholar)

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  1.  55
    Naturalizing Of Epistemology (2002). The Sciences and Epistemology. In Paul K. Moser (ed.), The Oxford Handbook of Epistemology. Oxford University Press
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  2.  30
    Craig Scandrett-Leatherman (2008). Anthropology, Polanyi, and Afropentecostal Ritual: A Scientific and Theological Epistemology of Participation. Zygon 43 (4):909-923.
    The 1904 World's Fair in St. Louis sponsored both an International Congress of Arts and Sciences aimed at unity of knowledge and an anthropology exhibit of diverse peoples. Jointly these represented a quest for unifying knowledge in a diverse world that was fractured by isolated specializations and segregated peoples. In historical perspective, the Congress's quest for knowledge is overshadowed by Ota Benga who was part of the anthropology exhibit. The 1904 World's Fair can be viewed as a Euro-American ritual, a (...)
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  3. Osb Gioia (2016). The Theological Epistemology of Augustine's de Trinitate. Oxford University Press Uk.
    Luigi Gioia provides a fresh description and analysis of Augustine's monumental treatise, De Trinitate, working on a supposition of its unity and its coherence from structural, rhetorical, and theological points of view. The main arguments of the treatise are reviewed first: Scripture and the mystery of the Trinity; discussion of 'Arian' logical and ontological categories; a comparison between the process of knowledge and formal aspects of the confession of the mystery of the Trinity; an account of the so called (...)
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  4.  5
    Steven B. Sherman (2010). Revitalizing Theological Epistemology: Holistic Evangelical Approaches to the Knowledge of God. James Clarke & Co..
    This book is about contemporary evangelical approaches to the knowledge of God, considering--and suggesting--ways Christian philosophers and theologians envision and make use of theological knowledge in the postmodern context.
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  5.  18
    Fritz Marti (1977). Theological Epistemology in Augustine, Kant and Schelling. Modern Schoolman 55 (1):21-35.
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  6.  11
    L. Boeve, Y. De Maeseneer & Stijn van den Bossche (eds.) (2005). Religious Experience and Contemporary Theological Epistemology. Peeters.
    In this volume we present the proceedings from the fourth international Leuven Encounters in Systematic Theology (LEST IV, November 5-8, 2003), which focussed ...
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  7.  4
    Phillip Cary (2013). Luigi Gioia, OSB, The Theological Epistemology of Augustine's De Trinitate. Augustinian Studies 44 (2):315-317.
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  8.  1
    John F. Crosby (2013). Radical Constructivism and Theological Epistemology. Essays in the Philosophy of Humanism 18 (1):1-16.
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  9.  1
    Jeremy Kirby (2011). Luigi Gioia , The Theological Epistemology of Augustine's De Trinitate . Reviewed By. Philosophy in Review 31 (1):39-41.
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  10.  1
    Doris Hiller (2000). Faith, Experience and the Concept of Prayer. Some Reflections on Theological Epistemology. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 42 (3):316-329.
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  11. Shannon Craigo-Snell (2014). Tradition on Fire: Polydoxy, Orthodoxy, and Theological Epistemology. Modern Theology 30 (3):17-33.
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  12. Tarja-Liisa Luukkanen (1993). In Quest of Certainty: Axel Fredrik Granfelt's Theological Epistemology. Luther-Agricola-Gesellschaft.
     
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  13. Robert K. Martin (1998). The Incarnate Ground of Christian Faith Toward a Christian Theological Epistemology for the Educational Ministry of the Church.
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  14. Gregory Rocca (1991). The Distinction Between «Res Significata» and «Modus Significandi» in Aquinas's Theological Epistemology. The Thomist 55 (2):173-197.
     
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  15.  4
    Brian Clack, A. B. P. & C. B. (1996). Dan Cohn-Sherbok. Judaism and Other Faiths. Pp. 186. £40.00.Dan Cohn-Sherbok & Christopher Lewis . Beyond Death: Theological and Philosophical Reflections on Life After Death. Pp. Xii + 219. £40.00 Hbk, £14.99 Pbk.Roy D. Morrison, II. Science, Theology and the Transcendental Horizon: Einstein, Kant and Tillich. Pp. Xxiii + 460. $59·95 Hbk, $39·95 Pbk.Dewi Z. Phillips, J. R. Jones. Pp. 122. £4·95 Pbk.Jean Porter. Moral Action and Christian Ethics. Pp. 254. £35·00.Frank E. Reynolds & David Tracy . Religion and Practical Reason: New Essays in the Comparative Philosophy of Religions. Pp. Ix + 444. $21.95.Keith E. Yandell. The Epistemology of Religious Experience. Pp. Viii + 371. £35·00. [REVIEW] Religious Studies 32 (1):139.
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  16. Pierre Manent (2012). Machine Generated Contents Note: Introduction / Eve Grace and Christopher Kelly; Part I. Politics and Economics: 1. Rousseau and the Illustrious Montesquieu / Christopher Kelly; 2. Political Economy and Individual Liberty / Ryan Patrick Hanley; Part II. Science and Epistemology: 3. The Presence of Sciences in Rousseau's Trajectory and Works / Bruno Bernardi and Bernadette Bensaud-Vincent; 4. Epistemology and Political Perception in the Case of Rousseau / Terence Marshall; Part III. The Modern or Classical, Theological or Philosophical, Foundations of Rousseau's System: 5. On the Intention of Rousseau / Leo Strauss; 6. On Strauss on Rousseau / Victor Gourevitch; 7. Built on Sand: Moral Law in Rousseau's Second Discourse / Victor Gourevitch; 8. Rousseau and Pascal / Matthew W. Maguire; Part IV. Rousseau as Educator and Legislator: 9. The Measure of the Possible: Imagination in Rousseau's Philosophical Pedagogy / Richard Velkley; 10. Rousseau's French Revolution / Pamela K. Jensen; 11. Ro. [REVIEW] In Eve Grace & Christopher Kelly (eds.), The Challenge of Rousseau. Cambridge University Press
     
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  17.  3
    Sinivaldo Silva Tavares (2013). À margem de uma comemoração: considerações sobre a TdL no seu quarentenário (On the sidelines of a celebration: considerations on Liberation Theology on its fortieth anniversary) - DOI: 10.5752/P.2175-5841.2013v11n32p1378. [REVIEW] Horizonte 11 (32):1378-1402.
    O autor propõe algumas considerações sobre a TdL na celebração de seus 40 anos de existência. Num primeiro momento, ele destaca três características que justificam a pretensão avançada pela TdL latino-americana de se apresentar como “uma nova maneira de fazer teologia”: 1) nova relação para com a práxis; 2) nova perspectiva a partir da qual discernir os desafios postos pela práxis; 3) nova metodologia capaz de unir espiritualidade e método teológico. Num segundo momento, a TdL é reconhecida e apresentada como (...)
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  18.  2
    Michael O'Neil (2006). Ethics and Epistemology: Ecclesial Existence in a Postmodern Era. Journal of Religious Ethics 34 (1):21 - 40.
    This essay endeavors to show that application of a universalist epistemic method in theological ethics results in a construal of God, which is, from a biblical perspective, reductionist, and is a form of ethics in which universality is achieved at the expense of plurality. It argues for the formal possibility of an ecclesial ethics grounded in a tradition-centered rationality. It further argues that such an ethic need not result in a narrow and defensive sectarianism, a rigid and static orthodoxy, (...)
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  19.  40
    Maria Rosa Antognazza (forthcoming). Theory and Praxis in Leibniz’s Theological Thought. In Irena Backus, Wenchao Li & Hartmut Rudolph (eds.), G. W. Leibniz im Lichte der Theologien [Leibniz in the Light of Theology]. Steiner
    This paper re-assesses the place of theology in Leibniz’s thought focusing on the relationship between theory and praxis. It takes as its point of departure a general conclusion established in previous work, namely that Leibniz’s key formulations of his overarching plan for the reform and advancement of all the sciences, are devoted to a set of objectives which is both shaped by broadly theological concerns and ultimately practical. Against this backdrop, the discussion will then turn to an exploration of (...)
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  20.  21
    Harris B. Bechtol (2011). Paul and Kierkegaard: A Christocentric Epistemology. Heythrop Journal 54 (2):927-943.
    Søren Kierkegaard used his literary, philosophical, and theological voice to reintroduce Christianity to Christendom. In this effort, he repeatedly uses the Apostle Paul’s first letter to the church in Corinth. Though some have noted the importance of 1 Corinthians for Kierkegaard, they have not explained this importance nor this letter’s role in Kierkegaard’s corpus. This essay seeks to fill this gap in Kierkegaard scholarship by explaining the role this letter plays in Kierkegaard’s Climacean authorship. Paul’s battle with the Corinthian (...)
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  21.  1
    Elmo Pienaar (2013). Practical-Theological Facilitation as Skilled Helping. Hts Theological Studies 69 (2):01-09.
    The article discussed the idea of skilled helping in relation to what has been put forward as practical theological facilitation. It has been argued that various helping relationships, amongst which the author refers to coaching, facilitation, and therapy has more in common than what differentiates them if epistemology is viewed as a unifying concept. As such the scope of practical theology in terms of the contexts and themes in which it might be involved is said to widen. The (...)
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  22.  13
    Philippe Gagnon (2002). La Théologie de la Nature Et la Science À l'Ère de L'Information. Cerf.
    The history of the relationship between Christian theology and the natural sciences has been conditioned by the initial decision of the masters of the "first scientific revolution" to disregard any necessary explanatory premiss to account for the constituting organization and the framing of naturally occurring entities. Not paying any attention to hierarchical control, they ended-up disseminating a vision and understanding in which it was no longer possible for a theology of nature to send questions in the direction of the experimental (...)
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  23.  6
    P. A. Clark (2008). Richard McCormick, SJ, and Dual Epistemology. Christian Bioethics 14 (3):236-271.
    This article will examine McCormick's moral epistemology both at the level of how human persons know values and disvalues, which hereinafter will be referred to as synderesis, and at the level of how human persons know the rightness and wrongness of an action, which hereinafter will be referred to as normative moral judgment. On the one hand, from this investigation it appears that McCormick operates with a dual moral epistemology, at least at the level of synderesis. This means (...)
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  24.  4
    Roberto Di Ceglie (2015). On Aquinas's Theological Reliabilism. Heythrop Journal 57 (5).
    In an essay titled Aquinas on the Foundations of Knowledge, Eleonore Stump rejects the idea that Aquinas's epistemology is foundationalist. I agree with Stump, and share in her conviction that the Angelic doctor developed instead what can be seen as a kind of theological reliabilism. In this article, I intend to take her position a step further. First, I would like to show that Thomistic reliabilism falls into a vicious circle if seen as based on a merely rational (...)
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  25.  61
    Fabio Gironi (2012). The Theological Hijacking of Realism: Critical Realism in 'Science and Religion'. Journal of Critical Realism 11 (1):40-75.
    This paper questions and criticizes the employment of critical realism in the field of ‘science and religion’. Referring to the texts of four main actors in this field, I demonstrate how the choice of critical realism is justified by a (disguised) apologetic interest in defending the epistemic privilege of the theological enterprise against that of the natural sciences. I argue that this is possible thanks to the reactivation of ‘theological potential’ latent in some under-examined assumptions and conceptual structures (...)
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  26. Peter A. Clark (2008). Richard McCormick, SJ, and Dual Epistemology. Christian Bioethics 14 (3):236-271.
    This article will examine McCormick's moral epistemology both at the level of how human persons know values and disvalues, which hereinafter will be referred to as synderesis, and at the level of how human persons know the rightness and wrongness of an action, which hereinafter will be referred to as normative moral judgment. On the one hand, from this investigation it appears that McCormick operates with a dual moral epistemology, at least at the level of synderesis. This means (...)
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  27.  5
    T. Brian Mooney & Mark Nowacki, The Metaphysical, Epistemological, and Theological Background to Aquinas's Theory of Education in the De Magistro.
    This article explores the relation between Aquinas’ metaphysical, epistemological and theological ideas and his theory of education as presented in the De Magistro and other writings. Aquinas’ theory of education is based on a theological metaphysics of human nature and an account of human rationality that is grounded in human nature. In the first section after the introduction we provide a synopsis of Aquinas’ metaphysical narrative, but in a contemporary key that draws upon the resources of Analytical Thomism. (...)
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  28.  8
    Eva Neu, Michael Ch Michailov & Guntram Schulz (2008). On Theological Anthropology and Philosophical Theology. Proceedings of the Xxii World Congress of Philosophy 45:229-237.
    INTRODUCTION: Philosophy is the unique science which considers all other sciences in systematically unity (Kant). The classical anthropology (Platon, Aristoteles, Descartes, Hume, Kant, etc.) considers the human and his "spheres" (biological, psychological, logical, philosophical, theological) and his interdependence with nature and society. A philosophical theology investigates spiritual phenomena, described by religions and parapsychology in context of ethics, epistemology (incl. metaphysics), aesthetics. A theological anthropology should consider these phenomena multidimensional in context of a holisticscience, i.e. physico- (Kant), bio- (...)
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  29.  2
    Clodovis Boff (2015). O rigor científico: princípios elementares extraídos de Aristóteles no interesse da teologia. Horizonte 13 (39):1559-1579.
    Against the modern tendency to considerate just the formal-empirical knowledge as Science, and this one mathematized as much as possible, here many declarations of Aristotle are raised in order to show that the scientific rigour is not univocal but analogic: it is determined according to the nature of the object to be known. This is a so elementary epistemological rule that not knowing it is understood by that philosopher as apaideusia, i.e., lack of basic education in the knowledge sphere in (...)
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  30.  4
    A. N. Williams (2004). Argument to Bliss: The Epistemology of the Summa Theologiae. Modern Theology 20 (4):505-526.
    The essay examines intellectual virtue in the Summa theologiae, taking it as an interpretative key to the epistemology of the Summa theologiae as a whole. Because Aquinas blurs the line between the acquired and the theological virtues, and between virtues and the gifts of the Spirit, it becomes impossible to maintain the distinction between the realms of nature and grace, or between natural reason and revealed truth: grace permeates the most ordinary activities of human reasoning. This reading of (...)
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  31. Dewey J. Hoitenga Jr (1991). Faith and Reason From Plato to Plantinga: An Introduction to Reformed Epistemology. State University of New York Press.
    This book traces the historical lineages of Alvin Plantinga’s religious epistemology from Plato through Augustine and Calvin. It focuses upon this epistemology as a philosophical interpretation of what is generally taken to be a narrow theological doctrine. The author provides a textually based and closely reasoned introduction to the epistemological ideas of Plato, Augustine, Calvin, Plantinga, and several other writers and shows the continuity of a certain approach to the knowledge of God; it may be called the (...)
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  32. Anne E. Inman (2008). Evidence and Transcendence: Religious Epistemology and the God-World Relationship. University of Notre Dame Press.
    In _Evidence and Transcendence_, Anne Inman critiques modern attempts to explain the knowability of God and points the way toward a religious epistemology that avoids their pitfalls. Christian apologetics faces two major challenges: the classic Enlightenment insistence on the need to provide evidence for anything that is put forward for belief; and the argument that all human knowledge is mediated by finite reality and thus no “knowledge” of a being interpreted as completely other than finite reality is possible. Modern (...)
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  33. José Maria Vigil (2012). Diagnóstico teológico a los 50 años del Vaticano II (Theological Diagnosis 50 years after Vatican II) - DOI: 10.5752/P.2175-5841.2011v9n24p1368. [REVIEW] Horizonte 9 (24):1368-1378.
    Resumen: Partiendo de la idea de que el Vaticano II quiso ser un diálogo con la modernidad, el autor comienza señalado (el «ver» en la medotología latinoamericana) los grandes cambios de paradigma que se han sucedido en estos 50 años posteriores al Concilio: la revolución de la posmodernidad, el despertar de la conciencia política y la irrupción de la teología de la liberación, la nueva conciencia pluralista, el descubrimiento de la ecología profunda, la crisis de las «religiones agrarias» en un (...)
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  34.  11
    Ann Pederson & Lou Ann Trost (2000). John Polkinghorne and the Task of Addressing a "Messy" World. Zygon 35 (4):977-983.
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  35.  15
    Michael Cavanaugh (2000). A Retrospective on Sociobiology. Zygon 35 (4):813-826.
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  36.  47
    Domenic Marbaniang (ed.) (2009, 2011). Epistemics of Divine Reality. Lulu.
    ... belief that every creature is a manifestation of God pantheism – belief that everything is divine phenomena – (Kantian) reality-as-it-appears polytheism ...
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  37.  12
    Claudia E. Vanney (2015). Is Quantum Indeterminism Real? Theological Implications. Zygon 50 (3):736-756.
    Quantum mechanics studies physical phenomena on a microscopic scale. These phenomena are far beyond the reach of our observation, and the connection between QM's mathematical formalism and the experimental results is very indirect. Furthermore, quantum indeterminism defies common sense. Microphysical experiments have shown that, according to the empirical context, electrons and quanta of light behave as waves and other times as particles, even though it is impossible to design an experiment that manifests both behaviors at the same time. Unlike Newtonian (...)
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  38.  8
    Michael Rosenak (2003). Religious Jewish Education and the Holocaust: The Theological Dimension. Philosophia 30 (1-4):189-218.
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  39. Muhammad Naquib Al-Attas (1990). The Nature of Man and the Psychology of the Human Soul: A Brief Outline and a Framework for an Islamic Psychology and Epistemology. International Institute of Islamic Thought and Civilization.
  40.  9
    Jan W. Wojcik (1997). Robert Boyle and the Limits of Reason. Cambridge University Press.
    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 (...)
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  41.  34
    Grzegorz Bugajak & Jacek Tomczyk (2009). Human Origins: Continuous Evolution Versus Punctual Creation. In Pranab Das (ed.), Global Perspectives on Science and Spirituality. Templeton Press 143–164.
    One of the particular problems in the debate between science and theology regarding human origins seems to be an apparent controversy between the continuous character of evolutionary processes leading to the origin of Homo sapiens and the punctual understanding of the act of creation of man seen as taking place in a moment in time. The paper elaborates scientific arguments for continuity or discontinuity of evolution, and what follows, for the existence or nonexistence of a clear borderline between our species (...)
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  42.  23
    Nathan D. Shannon (2015). The Epistemology of Divine Conceptualism. International Journal for Philosophy of Religion 78 (1):123-130.
    Divine conceptualism takes all abstract objects to be propositions in the mind of God. I focus here on necessary propositions and contemporary claims that the laws of logic, understood as necessarily true propositions, provide us with an epistemic bridge to theological predication—specifically, to the claim that God exists. I argue that when contemporary versions of DC say ‘G/god’ they merely rename the notion of necessary truth, and fail to refer to God. Given that God is incomprehensible, epistemic access to (...)
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  43. Jacqueline Mariña (ed.) (2005). The Cambridge Companion to Friedrich Schleiermacher. Cambridge University Press.
    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, (...) of religious knowledge, ethics, hermeneutics, and contributions to Plato scholarship. Second it discusses theological topics such as sin, redemption and Christology, and the final section is devoted to Schleiermacher's understanding of culture. This is the first book in English introducing readers to all the important aspects of Schleiermacher's thought in a systematic way, containing essays by some of the best scholars in Germany and in the English speaking world. (shrink)
     
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  44. Jeffery Johnson (2003). From Friendly Atheism To Friendly Natural Theology: The Case For Modesty In Religious Epistemology. Minerva 7:125-142.
    Philosophical theists argue with great ingenuity and sophistication that there is excellent evidence insupport of the existence of the God of western theism. Philosophical atheists argue with equal skill that theevidence is negative. Both sides can't be right. But, this seems to imply that one camp is guilty of seriousepistemological error. I explore in this essay a way of understanding good theological evidence thatmitigates charges of intellectual error or blindness. According to a position that Rowe calls friendlyatheism, the atheist (...)
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  45.  29
    J. J. MacIntosh (1992). Robert Boyle's Epistemology: The Interaction Between Scientific and Religious Knowledge. International Studies in the Philosophy of Science 6 (2):91 – 121.
    Abstract Boyle distinguished clearly between the areas which we would call scientific and theological. However, he felt that they overlapped seamlessly, and that the truths we discovered (or which were revealed to us) in one of these areas would be relevant to us in the other. In this paper I outline and discuss Boyle's views on the limitations of human knowing, Boyle's arguments in favour of accepting the revelations of the Christian faith, and his views on the kind of (...)
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  46.  7
    J. B. Tubbs (1996). Moral Epistemology in Richard McCormick's Ethics. Christian Bioethics 2 (1):114-126.
    In response to Michael Allsopp's essay ‘Deontic and epistemic authority in Roman Catholic ethics: The case of Richard McCormick’ it is argued that a carefully nuanced analysis reveals further epistemological implications of “reason informed by faith.” Three areas of McCormick's ethical analyses are considered which respond to basic questions about our moral knowledge, being and choosing 1) How do our value commitments arise? 2) From what perspective do we appreciate and interpret our value commitments?; 3) How do our value commitments (...)
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  47.  4
    William E. Stempsey (2002). Miracles and the Limits of Medical Knowledge. Medicine, Health Care and Philosophy 5 (1):1 - 9.
    In considering whether medical miracles occur, the limits of epistemology bring us to confront our metaphysical worldview of medicine and nature in general. This raises epistemological questions of a higher order. David Hume’s understanding of miracles as violations of the laws of nature assumes that nature is completely regular, whereas doctrines such as C. S. Peirce’s "tychism" hold that there is an element of absolute chance in the workings of the universe. Process philosophy gives yet another view of the (...)
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  48.  32
    Victoria S. Harrison (1998). Putnam's Internal Realism and Von Balthasar's Religious Epistemology. International Journal for Philosophy of Religion 44 (2):67 - 92.
    This article is principally concerned with a possible defense of some of the epistemological presuppositions of von Balthasar’s theological philosophy. The article claims that, taken as a whole, von Balthasar’s writings provide a systematic critique of a widely held epistemological paradigm, thereby implying a novel conception of rationality and objectivity. In so doing, he anticipates the central concerns of Hilary Putnam, whose own more developed work on rationality and objectivity can be employed to supplement von Balthasar’s critique of these (...)
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  49. Bruce Ellis Benson (2009). Appropriating Westphal Appropriating Nietzsche : Merold Westphal as a Theological Resource. In B. Keith Putt (ed.), Gazing Through a Prism Darkly: Reflections on Merold Westphal's Hermeneutical Epistemology. Fordham University Press
     
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  50.  17
    Constance M. Bertka (ed.) (2009). Exploring the Origin, Extent, and Future of Life: Philosophical, Ethical, and Theological Perspectives. Cambridge University Press.
    Machine generated contents note: 1. Astrobiology in societal context Constance Bertka; Part I. Origin of Life: 2. Emergence and the experimental pursuit of the origin of life Robert Hazen; 3. From Aristotle to Darwin, to Freeman Dyson: changing definitions of life viewed in historical context James Strick; 4. Philosophical aspects of the origin-of-life problem: the emergence of life and the nature of science Iris Fry; 5. The origin of terrestrial life: a Christian perspective Ernan McMullin; 6. The alpha and the (...)
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