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

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  1. Geo-Lyong Lee, Relic Worship, Yang-Gyu An, Sung-ja Han, Buddhist Feminism, Seung-mee Jo, Young-tae Kim, Jeung-bae Mok, On Translating Wonhyo & Robert E. Buswell Jr (2003). On the Buddha as an Avatara of Visnu. In S. R. Bhatt (ed.), Buddhist Thought and Culture in India and Korea. Indian Council of Philosophical Research.score: 30.0
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  2. Aaron Smuts (2012). The Power to Make Others Worship. Religious Studies 48 (2):221 - 237.score: 18.0
    Can any being worthy of worship make others worship it? I think not. By way of an analogy to love, I argue that it is perfectly coherent to think that one could be made to worship. However, forcing someone to worship violates their autonomy, not because worship must be freely given, but because forced worship would be inauthentic—much like love earned through potions. For this reason, I argue that one cannot be made to (...) properly; forced worship would be unfitting. My principal claim is that no being worthy of worship could exercise the power to make others worship it, since the act of making another worship would necessarily make one unworthy of worship. (shrink)
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  3. Wesley Cray (2011). Omniscience and Worthiness of Worship. International Journal for Philosophy of Religion 70 (2):147-153.score: 18.0
    At first glance, the properties being omniscient and being worthy of worship might appear to be perfectly co-instantiable. (To say that some properties are co-instantiable is just to say that it is possible that some object instantiate all of them simultaneously. Being entirely red and being a ball are co-instantiable; being entirely red and being entirely blue are not). But there are reasons to be worried about this co-instantiability, as it turns out that, depending on our commitments with respect (...)
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  4. Joe Mintoff (2004). Rule Worship and the Stability of Intention. Philosophia 31 (3-4):401-426.score: 18.0
    David Gauthier and Edward McClennen have claimed that it could be rational to form an intention to A because it maximizes utility to intend to A, and that acting on such an intention could be rational even if it maximizes utility not to A. Michael Bratman has objected to this way of thinking, claiming that it is equivalent to the familiar rule-utilitarian mistake of rule-worship. The purpose of this paper is to argue that, so long as one is aware (...)
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  5. Max Kadushin (1963/1964). Worship and Ethics. [Evanston, Ill.]Northwestern University Press.score: 18.0
    CHAPTER I Introduction A. RABBINIC WORSHIP AND HALAKAH Rabbinic worship is personal experience and yet it is governed by Halakah, law. ...
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  6. Max Kadushin (1978). Worship and Ethics: A Study in Rabbinic Judaism. Greenwood Press.score: 18.0
    CHAPTER I Introduction A. RABBINIC WORSHIP AND HALAKAH Rabbinic worship is personal experience and yet it is governed by Halakah, law. ...
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  7. Oswald Bayer & M. Alan (eds.) (1996). Worship and Ethics: Lutherans and Anglicans in Dialogue. Walter De Gruyter.score: 15.0
    The Anglican Tradition of Moral Theology Alan M. Suggate Hooker and the via media For the English who experienced the impact of the Reformation on the ...
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  8. Roger Hazelton (1946). The God We Worship. New York, the Macmillan Company.score: 15.0
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  9. Elizabeth Harman (2007). Sacred Mountains and Beloved Fetuses: Can Loving or Worshipping Something Give It Moral Status? Philosophical Studies 133 (1):55 - 81.score: 12.0
    Part One addresses the question whether the fact that some persons love something, worship it, or deeply care about it, can endow moral status on that thing. I argue that the answer is “no.” While some cases lend great plausibility to the view that love or worship can endow moral status, there are other cases in which love or worship clearly fails to endow moral status. Furthermore, there is no principled way to distinguish these two types of (...)
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  10. Tim Bayne & Yujin Nagasawa (2006). The Grounds of Worship. Religious Studies 42 (3):299-313.score: 12.0
    Although worship has a pivotal place in religious thought and practice, philosophers of religion have had remarkably little to say about it. In this paper we examine some of the many questions surrounding the notion of worship, focusing on the claim that human beings have obligations to worship God. We explore a number of attempts to ground our supposed duty to worship God, and argue that each is problematic. We conclude by examining the implications of this (...)
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  11. Yujin Nagasawa & Tim Bayne (2007). The Grounds of Worship Again: A Reply to Crowe. Religious Studies 43 (4):475-480.score: 12.0
    In this paper we respond to Benjamin Crowe's criticisms in this issue of our discussion of the grounds of worship. We clarify our previous position, and examine Crowe's account of what it is about God's nature that might ground our obligation to worship Him. We find Crowe's proposals no more persuasive than the accounts that we examined in our previous paper, and conclude that theists still owe us an account of what it is in virtue of which we (...)
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  12. Campbell Brown & Yujin Nagasawa (2005). I Can't Make You Worship Me. Ratio 18 (2):138–144.score: 12.0
    This paper argues that Divine Command Theory is inconsistent with the veiw, held by many theists, that we have a moral obligation to worship God.
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  13. Tim Bayne & Yujin Nagasawa (2007). The Grounds of Worship Again: A Reply to Crowe. Religious Studies 43 (4):475-480.score: 12.0
    Although one would not have guessed it from the amount of attention that the topic has received from recent philosophers of religion, the God of theism is first and foremost a being that is worthy of worship. In the paper that forms the target of Crowe’s discussion we attempted to shed some much-needed light on worship. Our focus was not on the question of whether theists hold that human beings are obliged to..
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  14. Benjamin D. Crowe (2007). Reasons for Worship: A Response to Bayne and Nagasawa. Religious Studies 43 (4):465-474.score: 12.0
    Worship is a topic that is rarely considered by philosophers of religion. In a recent paper, Tim Bayne and Yujin Nagasawa challenge this trend by offering an analysis of worship and by considering some difficulties attendant on the claim that worship is obligatory. I argue that their case for there being these difficulties is insufficiently supported. I offer two reasons that a theist might provide for the claim that worship is obligatory: (1) a divine command, and (...)
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  15. Aaron Smuts (2008). 'The Little People': Power and the Worshipable. In Lester Hunt & Noel Carroll (eds.), The Twilight Zone and Philosophy. Blackwell.score: 12.0
    Philosophers and social scientists have explored the ritual practices and the experience of worship, but there has been relatively little discussion of what makes something worthy of worship.However, we find a characteristically sophisticated examination of the issue by Rod Serling in the Twilight Zone episode "The Little People" (3rd Season, March 30, 1962). By considering the example of “The Little People” and a few variations, we can clarify the role power plays in making something worthy of worship. (...)
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  16. R. Song (2005). Christian Bioethics and the Church's Political Worship. Christian Bioethics 11 (3):333-348.score: 12.0
    Christian bioethics springs from the worship that is the response of the Church to the Gospel of Jesus Christ. Such worship is distinctively political in nature, in that it acknowledges Christ as Lord. Because it is a political worship, it can recognize no other lords and no other prior claims on its allegiance: these include the claims of an allegedly universal ethics and politics determined from outside the Church. However the Church is called not just to be (...)
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  17. Benito Khotseng & Tucker (2013). 'They Worship in Our Churches' - An Opportunity for the Church to Intervene in Order to Diminish the Corruption That is Hindering Service Delivery in South Africa? Hts Theological Studies 69 (2):01-11.score: 12.0
    This practical-theological study aims to develop a contextual theology in the areas of business and government that will aid a successful intervention by the church in diminishing the corrupt practices prevalent in South Africa. It seeks to prove that corruption is a major factor in causing the delays experienced in the implementation of service delivery, and that this is causing much anger and increasing disillusionment with the present system of democratic government. At the moment the church has a window of (...)
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  18. Timoschuk Alexey (2008). Unity and Diversity Principle in Jagannatha's Worship. Proceedings of the Xxii World Congress of Philosophy 45:27-31.score: 12.0
    Xenophanes claimed that God is a ball, which means that he is a perfect body. This idea is well developed in Jagannatha worship, who is a central Deity in Orissa, India. It’s a round form of Krishna, who is usually depicted in a human like form. Jagannatha, his brother Baladeva and sister Subhadra are justified as round forms because of their specific manifestation of ecstasy, that, according to aesthetical theory (rasa tattva) happened to them. Yet there are many other (...)
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  19. Oswald Bayer (1996). Worship and Theology. In Oswald Bayer & M. Alan (eds.), Worship and Ethics: Lutherans and Anglicans in Dialogue. Walter de Gruyter.score: 12.0
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  20. Richard Griffiths (2010). Poetry as a Resource for Worship in the Lenten Season. Interpretation 64 (1):44.score: 12.0
    This essay examines the suitability of poetry as a vehicle for prayer, worship and meditation. It takes two specific examples of Lenten courses based on poetry: one based on depictions of the events of Holy Week and one based on a discussion of the problem of suffering in a world created by a loving God. It also looks at the liturgical use of the arts in Holy Week services.
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  21. Jeremy Gwiazda (2011). Worship and Threshold Obligations. Religious Studies 47 (4):521 - 525.score: 12.0
    In this reply to Tim Bayne and Yujin Nagasawa, I defend the possibility of a maximal-excellence account of the grounding of the obligation to worship God.I do not offer my own account of the obligation to worship God; rather I argue that the major criticism (that is raised against maximal-excellence accounts) fails. Thus maximal-excellence can ground an obligation to worship God.
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  22. Bertrand Russell (1917/1976). A Free Man's Worship, and Other Essays. Unwin Books.score: 12.0
    A free man's worship.--Mysticism and logic.--The place of science in a liberal education.--The study of mathematics.--Mathematics and the metaphysicians.--On scientific method in philosophy.--The ultimate constituents of matter.--The relation of sense-data to physics.--On the notion of cause.--Knowledge by acquaintance and knowledge by description.
     
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  23. Peter Sedgwick (1996). Worship and True or False Narrative. In Oswald Bayer & M. Alan (eds.), Worship and Ethics: Lutherans and Anglicans in Dialogue. Walter de Gruyter. 254--275.score: 12.0
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  24. Bernd Wannenwetsch (2009). Political Worship. OUP Oxford.score: 12.0
    How does Christian ethics begin? This pioneering study explores the grammar of the Christian life as it is embodied and learned in worship as the formative experience of the 'fellow citizens of God's people'. The book presents the first in-depth theological investigation of the phenomenon of 'political worship' by exposing the political nature of worship and the worship dimension of politics. -/- In a careful analysis of biblical and traditional conceptions of worship, Wannenwetsch demonstrates how (...)
     
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  25. Bernd Wannenwetsch (2004). Political Worship: Ethics for Christian Citizens. OUP Oxford.score: 12.0
    How does Christian ethics begin? This pioneering study explores the grammar of the Christian life as it is embodied and learned in worship as the formative experience of the 'fellow citizens of God's people'. The book presents the first in-depth theological investigation of the phenomenon of 'political worship' by exposing the political nature of worship and the worship dimension of politics. -/- In a careful analysis of biblical and traditional conceptions of worship, Wannenwetsch demonstrates how (...)
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  26. Albert Curry Winn (1975). Worship As a Healing Experience An Exposition of Matthew 17:1–9. Interpretation 29 (1):68-72.score: 12.0
    The transfiguration reminds us that Christian worship is on the way to the cross. . . . We rise from it to resume the way to the cross in a world full of suffering. But we have seen who Jesus really is and he has shown us that we do not need to be afraid.
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  27. Bertrand Russell, A Free Man's Worship (1903).score: 9.0
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  28. Ehud Benor (1995). Worship of the Heart: A Study of Maimonides' Philosophy of Religion. State University of N.Y. Press.score: 9.0
    Introduction The purpose of this study is to characterize a conception of prayer that plays an important role in the religious thought of the medieval ...
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  29. Edward Wierenga (2011). Augustinian Perfect Being Theology and the God of Abraham, Isaac, and Jacob. International Journal for Philosophy of Religion 69 (2):139-151.score: 9.0
    All of the ingredients for what has become known as Anselmian perfect being theology were present already in the thought of St. Augustine. This paper develops that thesis by calling attention to various claims Augustine makes. It then asks whether there are principled reasons for determining which properties the greatest possible being has and whether an account of what contributes to greatness can settle the question whether the greatest possible being is the same as the God of Abraham, Isaac, and (...)
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  30. James F. Moore (2004). Is There None Left to Say Anything? Zygon 39 (2):507-522.score: 9.0
    . Remarks made by Lutheran leaders in Africa indicate that the churches have not been responding to the crisis of the HIV/AIDS pandemic sufficiently. In this essay I ask how the churches would be better prepared to act and also, more broadly, how the churches act to begin with. The dialogue between religion and science can assist us with both tasks as we consider the challenge of HIV/AIDS as a focus for this dialogue. First, analysis by social scientists can uncover (...)
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  31. Adam Cureton (2012). Solidarity and Social Moral Rules. Ethical Theory and Moral Practice 15 (5):691-706.score: 9.0
    The value of solidarity, which is exemplified in noble groups like the Civil Rights Movement along with more mundane teams, families and marriages, is distinctive in part because people are in solidarity over, for or with regard to something, such as common sympathies, interests, values, etc. I use this special feature of solidarity to resolve a longstanding puzzle about enacted social moral rules, which is, aren’t these things just heuristics, rules of thumb or means of coordination that we ‘fetishize’ or (...)
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  32. Charles Lewis (1983). Divine Goodness and Worship Worthiness. International Journal for Philosophy of Religion 14 (3):143 - 158.score: 9.0
  33. David Knight (2000). Higher Pantheism. Zygon 35 (3):603-612.score: 9.0
    Romantic sensibility and political necessity led Humphry Davy, Britain's most prominent scientist in the first quarter of the nineteenth century, to pantheism: nature worship, involving for him a fervent belief in the immortality of the soul. Rapt with a vision of sublimity, from mountain tops or balloons, men of science in succeeding generations also found in pantheism a reason for their vocation and a way of making sense of their world. It should be seen as an alternative both to (...)
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  34. Bonnie Glass-coffin (2010). Shamanism and San Pedro Through Time: Some Notes on the Archaeology, History, and Continued Use of an Entheogen in Northern Peru. Anthropology of Consciousness 21 (1):58-82.score: 9.0
    This paper discusses archaeological, historical, and contemporary ethnographic evidence for the use of the San Pedro cactus in northern Peru as a vehicle for traveling between worlds and for imparting the “vista” (magical sight) necessary for shamanic healers to divine the cause of their patients' ailments. Using iconographic, ethnohistorical, and ethnographic evidence for the uninterrupted use of this sacred plant as a means of access to the Divine and as a tool for healing, it describes the relationship between San Pedro, (...)
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  35. A. Tuan Nuyen (1999). What Does the Free Man Worship? International Journal for Philosophy of Religion 46 (1):35-48.score: 9.0
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  36. H. J. McCloskey (1964). Would Any Being Merit Worship? Southern Journal of Philosophy 2 (4):157-164.score: 9.0
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  37. Martijn Blaauw (2007). Worship Me! A Reply to Brown and Nagasawa. Ratio 20 (2):236–240.score: 9.0
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  38. Ann R. David (2009). Gendering the Divine: New Forms of Feminine Hindu Worship. [REVIEW] International Journal of Hindu Studies 13 (3):337-355.score: 9.0
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  39. Stanley Hauerwas & Samuel Wells (eds.) (2004). The Blackwell Companion to Christian Ethics. Blackwell Pub..score: 9.0
    The Blackwell Companion to Christian Ethics presents a comprehensive and systematic exposition of Christian ethics, seen through the lens of Christian worship.
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  40. Howard Wettstein (1984). Did the Greeks Really Worship Zeus? Synthese 60 (3):439 - 449.score: 9.0
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  41. Raphael Demos (1922). Romanticism Vs. The Worship of Fact. Journal of Philosophy 19 (8):197-200.score: 9.0
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  42. Christopher J. Insole (2004). The Worship of Freedom: Negative and Positive Notions of Liberty in Philosophy of Religion and Political Philosophy. Heythrop Journal 45 (2):209–226.score: 9.0
  43. S. Wells (2002). How Common Worship Forms Local Character. Studies in Christian Ethics 15 (1):66-74.score: 9.0
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  44. Nicholas Baker-Brian (2010). Late Antique Religion (K.) Bowes Private Worship, Public Values, and Religious Change in Late Antiquity. Pp. Xvi + 363, Ills, Maps. Cambridge: Cambridge University Press, 2008. Cased, £50, US$95. ISBN: 978-0-521-88593-. [REVIEW] The Classical Review 60 (01):253-.score: 9.0
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  45. Arthid Sheravanichkul (2009). Pu Khwan Khao Worship of Dehong Tai in Yunnan: Fertility and Buddhist Felicity. Contemporary Buddhism 10 (1):159-170.score: 9.0
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  46. J. Barrington Bates (2000). The Sin of Asyndeton: Fatal, Flaws in Enriching Our Worship. Heythrop Journal 41 (4):413–435.score: 9.0
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  47. R. L. Franklin (1960). Worship and God. Mind 69 (276):555-559.score: 9.0
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  48. Edward H. Henderson (1979). Theistic Reductionism and the Practice of Worship. International Journal for Philosophy of Religion 10 (1):25 - 40.score: 9.0
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  49. Eamonn Callan (1988). Faith, Worship and Reason in Religious Upbringing. Journal of Philosophy of Education 22 (2):183–193.score: 9.0
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  50. Joseph Roy Geiger (1918). Religious Worship and Social Control. International Journal of Ethics 29 (1):88-97.score: 9.0
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